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COLLEGE SERIES OF GREEK AUTHORS 
EDITED UNDER THE SUPERVISION OF 


' 
JOHN WILLIAMS WHITE Aanp THOMAS DAY SEYMOUR, EpitTors 
CHARLES BURTON GULICK, AssocIATE EDITOR 


SELECTIONS FROM THE 
SEPTUAGINT 


ACCORDING TO THE TEXT OF SWETE 


BY 
F. C. CONYBEARE, M.A. 
EX-FELLOW OF UNIVERSITY COLLEGE, OXFORD 
AND 


ST. GEORGE STOCK, M.A. Oxon. 


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PREFACE 


In dealing with the Septuagint in and for itself we feel 
that we are in a humble way acting as pioneers. For hitherto 
the Septuagint has been regarded only as an aid to the under- 
standing of the Hebrew. We have reversed that procedure 
and have regarded the Hebrew only as an aid to the under- 
standing of the Septuagint. This would be in a strict sense 
preposterous, were it not for the admitted fact that the Greek 
translation of the Old Testament has occasionally preserved 
traces of readings which are manifestly superior to those of 
the Massoretic text. That text, it should be remembered, 
was constituted centuries after the Septuagint was already 
in vogue in the Greek-speaking portion of the Jewish and 
Christian world. 

For permission to use Dr. Swete’s text we beg to offer 
our respectful thanks to the Syndics of the Cambridge Pitt 
Press and to Dr. Swete himself. To our own university also 
we owe a debt of gratitude. The Concordance to the Septua- 
gint, edited by Dr. Hatch and Dr. Redpath, is a magnificent 
work worthy of a university press. Without this aid it 
would be impossible to speak, with the precision demanded 
by modern scholarship, about the usage of words in the Sep- 
tuagint. It is greatly to be regretted that the list of con- 
tributors to this work should somehow have got lost owing 
to the lamented death of. Dr. Edwin Hatch. The labour of 
many good men, such as the Rev. W. H. Seddon, now Vicar 


219058 


iv PREFACE 


of Painswick, and the Rev. Osmond Archer, to name two 
who happen to fall under our own knowledge, has thus been 
left without acknowledgement. They toiled silently for the 
advancement of learning, like the coral insects who play their 
part beneath the waters in rearing a fair island for the abode 
of man. 

No one can well touch on Old Testament studies without 
being indebted to Professor Driver, but our obligations in 
that and other directions have been acknowledged in the 
body of the work. 

In composing the Grammar of Septuagint Greek we have 
had before us as a model Dr. Swete’s short chapter on that 
subject in his Introduction to the Septuagint. Help has also 
been derived from the grammars of New Testament Greek by 
Winer and by Blass, and from the great historical grammar 
of the Greek language by Jannaris. But in the main our 
work in that department is the direct result of our own 
observation. 

To come now to more personal debts, our common friend, 
Walter Scott, sometime Professor of Greek in the University 
of Sydney, not merely gave us the benefit of his critical judge- 
ment in the early stages of the work, but directly contributed 
to the subject-matter. We have accepted his aid as freely 
as it was offered. No Higher Critic is likely to trouble 
himself about disentangling the different strands of author- 
ship in our Introductions and Notes. Still, if anyone should 
be tempted to exercise his wits in that direction by way of 
practice for the Pentateuch, we will give him one clue: If 
anything should strike him as being not merely sound but 
brilliant, he may confidently set.it down to this third source. 

To the Rev. Samuel Holmes, M.A., Kennicott Scholar in 
the University of Oxford, our thanks are due for guarding 
us against mistakes in relation to the Hebrew: but he is not 


PREFACE Vv 


to be held responsible for any weakness that may be detected 
in that direction. 

It remains now only to express our sincere gratitude to 
Professor Thomas D. Seymour for his vigilant and scholarly 
care of our work during its passage through the press; and 
to tender our thanks to Messrs. Ginn & Company for extend- 
ing their patronage to a book produced in the old country. 
May the United Kingdom and the United States ever form 
a Republic of Letters one and indivisible ! 


OxForD, 
May 22, 1905. 


CONTENTS OF INTRODUCTION 


ALEXANDRIA. (Page 1.) The Museum. The Library. Mixed population. 
Jews in Alexandria. Did the translation of the Old Testament arise 
out of their needs ? This is not the traditional account. 

Tue LETTER OF ARISTEAS. (Page 4.) 

Three points to be noted—(1) reason for the name Septuagint; (2) it 
applies properly only to the translation of the Pentateuch; (3) no claim 
made to inspiration. 


THe INSPIRATION OF THE SEPTUAGINT. (Page 8.) — (1) maintained by Philo, 
but not by Josephus; (2) how viewed by the early Christian Fathers: 
Justin Martyr. Ireneus. Clement of Alexandria. Eusebius. 
Epiphanius. St. Jerome and St. Augustine. 


ARE WE TO ACCEPT THE LETTER OF ARISTEAS AS GENUINE? (Page 10.) 

External Evidence — Aristobulus. Philo. 

Internal Evidence — Difficulty with respect to Demetrius of Phalerum. 
Irenzeus’ account intrinsically more credible. Minor objections against 
the Letter. Signs of a late origin. The work of Aristobulus may 
itself be a forgery; in any case both it and the Letter seem to belong 
to the same period. Wendland’s view as to date. The work pre- 
Roman, notwithstanding a plausible argument against this view. 


WHAT WAS THE DaTE OF THE SEPTUAGINT ? (Page 14). Two forms of the 
tradition with respect to its origin. Earlier than the Prologue to 
Ecclesiasticus. Philo’s acquaintance with it. The making of it a 
long process, not a single act. ᾿ 


OBJECTIONS TO THE Story oF ARIsTEAS. (Page 16.) 


TRANSLATIONS OF THE OLD TESTAMENT PRIOR TO THE SEPTUAGINT. (Page 16.) 
The mention of such probably fictitious. * 


TRANSLATIONS OF THE OLD TESTAMENT SUBSEQUENT TO THE SEPTUAGINT. 
(Page 17). -Aquila. Theodotion. Symmachus. All three 
emanated from the side of Judaism. Anonymous versions. Origen’s 
Hexapla. His Tetrapla. Lucian’s recension. 


SUPREMACY OF THE SEPTUAGINT. (Page 19.) The Vulgate. Influence of 
the Septuagint. Its bearing on the interpretation of the New Testa- 
ment. 


Heienistic Greek. (Page 21.) Relation of the Septuagint to Alexandrian 
Greek. Propriety of the term ‘Biblical Greek.’ The Greek of 
Josephus contrasted with that of the Septuagint. The Hebraism of 
the Septuagint due to reverence for the sacred text. Occasional 
doubt as to whether the Greek has a meaning. Necessity of express- 
ing ideas foreign to the Greek mind. The Septuagint a factor in the 
evolution of Greek as it is. 

vi 


SELECTIONS FROM THE SEPTUAGINT 


INTRODUCTION 


THE work of the Bible Society may be said. to have been begun 
at Alexandria under the Ptolemies: for there the first translation of 
the Bible, so far as it then existed, was made. 

Under the old kings of Egypt there was no city on the site of 
Alexandria, but only a coast-guard station for the exclusion of for- 
eigners, and a few scattered huts of herdsmen. These monarchs had 
no enlightened appreciation of the benefits of commerce, and cher- 
ished a profound distrust of strangers, especially of Greeks, whom 
they regarded as land-grabbers.'. But when the Greeks knocked at 
the doors of Egypt in a way that admitted of no refusal, the lonely 
coast-guard station saw a great change come over itself. Founded 
by Alexander the Great in 8.0. 331, Alexandria became the capital 
of the new Greek kingdom of Egypt and took its place as a great 
centre both of commerce and of literature, the rival of Carthage in 
the one, of Athens in the other. 

Alexander is credited with having perceived the advantages of 
situation which conferred upon Alexandria its rapid rise to prosper- 
ity. With the Mediterranean on the north and Lake Mareia or 
Mareotis on the south, it received the products of the inland, which 
came down the Nile and were conveyed into the lake by canal-boats, 
and then exported them from its harbours. Under the Romans it 
became of still greater commercial importance as the emporium of 
the trade then developed between the East and the West, of which 
it had a practical monopoly. 

The vicinity of sea and lake had advantages also in the way of 
health: for in the summer the etesian winds set in from the north, 
and the lake, instead of stagnating, was kept full and sweet by the 


1 Strabo XVII § 6, p. 792 πορθηταὶ yap ἦσαν καὶ ἐπιθυμηταὶ τῆς ἀλλοτρίας κατὰ 
σπάνιν γῆς.. 
1 


2 SELECTIONS FROM THE SEPTUAGINT 


rise of the Nile at that season. The kings too by their successive 
enclosures secured those breathing-places which are so necessary 
for the health of a great city. It is estimated by Strabo that a 
quarter, or even a third, of the whole area was occupied by parks 
and palaces. 

Among the royal buildings was the famous Museum with its cov- 
ered walk and arcades, and its hall for the “fellows” of the Museum, 
as Professor Mahaffy aptly calls them, to dine in.! This institution 
had endowments of its own, and was presided over by a priest, who 
was appointed by the King, and, at a later period, by the Emperor. 

What relation, if any, the Alexandrian Library, which was the 
great glory of the Ptolemies, bore to the Museum, is not clear. The 
Museum stood there in Roman times, and became known as “the 
old Museum,” when the emperor Claudius reared a new structure 
by its side, and ordained that his own immortal histories of the 
Etruscans and Carthaginians should be publicly read aloud once 
every year, one in the old building and the other in the new (Suet. 
Claud. 42). The library however is related to have been burnt 
during Ceesar’s operations in Alexandria. Not a word is said on 
this subject by the historian of the Alexandrian War, but Seneca? 
incidentally refers to the loss of 400,000 volumes. 

The inhabitants of Alexandria are described by Polybius, who 
visited the city under the reign of the second Euergetes, commonly 
known as Physcon (s.c. 146-117), as falling into three classes. 
There were first the native Egyptians, whom he describes as intel- 
ligent and civilised; secondly the mercenary soldiers, who were 
many and unmannerly; and thirdly the Alexandrian citizens, who 
were better behaved than the military element, for though of mixed 
origin they were mainly of Greek blood.® 

Polybius makes no mention of Jews in Alexandria, but we know 


1 Strabo XVII § 8, p. 794 τῶν δὲ βασιλείων μέρος ἐστι καὶ τὸ Μουσεῖον, ἔχον 
περίπατον καὶ ἐξέδραν καὶ οἶκον μέγαν, ἐν ᾧ τὸ συσσίτιον τῶν μετεχόντων τοῦ Μουσείου 
φιλολόγων ἀνδρῶν. 

2 De Trang. An. 9—Quadringenta millia librorum Alexandriz 
arserunt: pulcherrimum regiw opulentie monumentum. Ac- 
cording to Tertullian (Apol.’18) the MS. of the translators of the Old Testament 
was still to be seen in his day in the Serapeum along with the Hebrew original. 

δ Polyb. XXXIV 14, being a fragment quoted by Strabo XVII 1 § 12, p. 797. 


INTRODUCTION 3 


i 


from other sources that there was a large colony of that people 
there. Their presence in Egypt was partly compulsory and partly 
voluntary. The first Ptolemy, surnamed Soter, who had a long and 
prosperous reign ,(B.c. 323-285), had invaded Palestine and captured 
Jerusalem on the sabbath-day, on which the Jews offered no de- 
fence.1 He carried away with him many captives from the hill- 
country of Judea and from the parts about Jerusalem, and also 
from Samaria. These were all planted in Egypt, where they car- 
ried on their quarrel as to which was the true temple, whither yearly 
offerings should be sent—that at Jerusalem or the one on Gerizim. 
(Cp. Jn.'4”.) Soter, recognising the fidelity of the Jew to his oath, 
employed many of these captives to garrison important posts, and 
gave them equal citizenship with the Macedonians. This liberal 
treatment of their countrymen induced many more Jews to immi- 
grate voluntarily into Egypt, in spite of the prohibition in the Mosaic 
law —‘ Ye shall henceforth return no more that way ” (Dt. 17%). 
There were also Jews in Egypt before this time, who came there 
under the Persian domination, and others before them who had been 
sent to fight with Psammetichus (s.c. 671-617) against the king of 
the Ethiopians (Aristeas ὃ 15). Jeremiah, it will be remembered, was 
carried perforce by his countrymen into Egypt (Jer. 4857, 44"), some 
of whom may have escaped the destruction which he prophesied 
against them (Jer. 42”). This was shortly after the reign of Psam- 
metichus. Thus the return of the Jews to Egypt was no new 
thing, and there they ‘again multiplied exceedingly, even as they 
are recorded to have done at the first. Philo, who was a contempo- 
rary of Jesus Christ, but lived into the reign of Claudius, declares 
that of the five districts of Alexandria, which were named according 
to the first five letters of the alphabet, two were especially known 
as Jewish quarters, and that the Jews were not confined to thesé 
(Lib. in Flac. § 8, II 525). 

With this large Jewish population in Alexandria, whose native 
language was now Greek, and to whom Hebrew had ceased to be 


1 Josephus Ant. XII 1 confirms his statement of this fact by a quotation from 
Agatharchides of Cnidos, who wrote the history of the successors of Alexander 
- ς-ἊἜστιν ἔθνος ᾿Ιουδαίων λεγόμενον, ot πόλιν ὀχυρὰν καὶ μεγάλην ἔχοντες ἹἹεροσόλυμα, 
ταύτην ὑπερεῖδον ὑπὸ Πτολεμαίῳ γενομένην, ὅπλα λαβεῖν οὐ θελήσαντες, ἀλλὰ διὰ τὴν 
ἄκαιρον δεισιδαιμονίαν χαλεπὸν ὑπέμειναν ἔχειν δεσπότην. 


a SELECTIONS FROM THE SEPTUAGINT 


intelligible, we see an obvious reason why the first translation of the 
Bible should have been made in that city. Arguing a priori we 
should certainly be inclined to assume that it was the necessities 
of the Alexandrian synagogue that brought about the translation. 
This however is not the account which has come down to us, and 
which worked its way into the fabric of Christian belief. That 
account represents the desire of the second Ptolemy for the com- 
pleteness of his library, and Pagan curiosity about the sacred books 
of the Jews, as having been the motives which led to their transla- 
tion into Greek. It is contained in a letter purporting to be written 
by one Aristeas to his brother Philocrates. 

Aristeas, we gather, was a person of high account at the court 
of Ptolemy Philadelphus (s.c. 285-247), probably one of the three 
captains of the royal body-guard, Sosibius of Tarentum and Andreas 
(§§ 12, 40) being the other two.' He was a warm admirer of the 
Jewish religion, but not himself a Jew by race.” Rather we are 
invited to think of him as a philosophic Pagan interested in the 
national customs of the Jews (§ 306). On one occasion he was 
present when King Ptolemy addressed a question to his librarian, 
Demetrius of Phalerum, the Athenian statesman and philosopher, 
as to the progress of the library. Demetrius replied that it already 
contained more than 200,000 volumes, and that he hoped in a short 
time to bring the number up to 500,000; at the same time he men- 
tioned that there were some books of the Jewish law which it would 
be worth while to have transcribed and placed in the library. ‘Then 
why not have it done?’ said the king. ‘You have full powers in 
the matter.’ Demetrius mentioned a difficulty about translation, 
and the king came to the conclusion that he must write to the High- 
priest of the Jews in order to have his purpose effected. Hereupon 
Aristeas seized an opportunity, for which he had long been waiting. 
He represented to the king that he could hardly with any grace ask 
a favour of the High-priest while so many of his countrymen were 
in bondage in Egypt. This suggestion being seconded by silent 


1 That Aristeas was himself captain of the body-guard is not stated in the 
letter, but it is not unnaturally inferred from it by Josephus. 

2 This again, while only implied in the letter, is explicitly stated by Josephus, 
who makes Aristeas say (Ant. XII 2 ὃ 2) Ἴσθι μέντοι γε, ὦ βασιλεῦ, ws οὔτε γένει 
προσήκων αὐτοῖς, οὔτε ὁμόφυλος αὐτῶν ὧν ταῦτα περὶ αὐτῶν ἀξιῶ. 


ΝΥ ΝΡ ΒΝ Oe CS 


a, sale 


τ γος αὐ να 


INTRODUCTION 5 


prayer on the part of Aristeas and by the concurrence of Sosibius 
and Andreas, the result was an immense act of emancipation, by 
which all the Jewish slaves in Egypt, amounting to over 100,000, 
regained their freedom, at a cost to the king of more than 660 tal- 
ents. The way was now clear for the contemplated accession to the 
library. The king called upon the librarian to send in his report, 
which is quoted as from the royal archives. In it Demetrius recom- 
mended that the king should write to the High-priest at Jerusalem, 
asking him to send to Egypt six elders from each of the twelve 
tribes, men of approved life and well versed in their own law, in 
order that the exact meaning of it might be obtained from the agree- 
ment among the majority (ὃ 32). Not content with his munificence 
in the redemption of the slaves, the king further displayed his 
magnificence in the handsome presents he prepared for the Temple, 
consisting of a table inlaid with precious stones together with gold 
and silver vessels for the use of the sanctuary." The conduct of 
the embassy was intrusted to Andreas and to Aristeas himself, who 
gives his brother an interesting account of the Temple and its ser- 
vices and the magnificent vestments of the High-priest, the conjoint 
effect of which he declares is enough to convert the heart of any 
man.? Notices are also given of the citadel and of the city and 
country —its cultivation, its commerce, its harbours, and its popu- 
lation — which in some respects show the temerity of the tourist, for 
the writer speaks of the Jordan as flowing ‘at the country of the 
Ptolemzans’ (δ 117) into another river, which in its turn empties 
itself into the sea. 

The High-priest Eleazar, in compliance with the request of Phila- 
delphus, selected seventy-two venerable elders, six from each tribe, 
whose names are given, men not only learned in the law, but also 
skilled in the language and literature of the Greeks,® who were to 
accompany the ambassadors to Egypt on the understanding that 
they were to be sent back when their work was done. Before their 


1 The description of these presents occupies a considerable portion of the 
letter, §§ 51-82. 

2 ὃ 99 καὶ διαβεβαιοῦμαι πάντα ἄνθρωπον προσελθόντα τῇ θεωρίᾳ τῶν προειρημένων 
εἰς ἔκπληξιν ἥξειν καὶ θαυμασμὸν ἀδιήγητον, μετατραπέντα τῇ διανοίᾳ διὰ τὴν περὶ 
ἑκαστὴν ἁγίαν κατασκευήν. 


8 8 121: cp. Philo Vita Mosis II ὃ 6, p. 139. 


6 SELECTIONS FROM THE SEPTUAGINT 


departure Eleazar held a conversation with his guests, in which he 
offered a defence of the ceremonial ordinances of the Jewish law, 
and expounded views on the symbolic meaning of clean and unclean 
animals, resembling those set forth in the Epistle which goes under 
the name of Barnabas. 

When the deputation arrived in Egypt, the king waived the 
requirements of court ceremonial and received the elders in audi- 
ence at once. He first paid reverence to the volume of the law 
written in letters of gold, which they carried with them, and then 
extended a welcome to its bearers. After this they were entertained 
for a week at banquets, at which everything was arranged by a 
special court functionary in accordance with their own customs, so 
that there might be nothing to offend their susceptibilities. Elisha, 
the eldest of the Seventy-two, was asked to say grace, the ordinary 
court-chaplains being superseded for the occasion. The grace he 
pronounced was as follows: ‘May God almighty fill thee, Ὁ King, 
with all the good things which he hath created; and grant to thee 
and to thy wife and to thy children and to those who think with 
thee to have these things without fail all the days of thy life!’ 
(§ 185). The delivery of this benediction was followed by a round 
of applause and clapping of hands. 

The feast of reason was added to the enjoyment of the royal fare. 
For at a certain point in the proceedings the king addressed ques- 
tions of a vaguely ethico-political character to the elders, which 
were answered by them to the admiration of all, especially of the 
philosophers who had been invited to meet them, among whom 
was Menedemus of Eretria.1_ Each evening for five days ten elders 
were interrogated, but on the sixth and seventh evenings eleven were 
taken, so as to complete the whole number. The questions were 
elaborated by the king beforehand, but the answers were given im- 
promptu by the elders. The record of them occupies a considerable 
portion of the letter (88 187-294). The law of the answer, if we 
may so put it, seems to be that each should contain a reference to 
God and a compliment to the king. We are assured that we have 
them as they were taken down by the royal recorders. 

At the close of this week’s festivities an interval of three days 


1 Diog. Laert. II § 140 ᾿Επρέσβευσε δὲ καὶ πρὸς Πτολεμαῖον (probably Soter) 
καὶ Λυσίμαχον. 





INTRODUCTION T 


was allowed, after which the elders were conducted by Demetrius 
to the island of Pharos, which was connected with the mainland by 
a dam nearly a mile long’ and a bridge. At the north end of this 
island they were lodged in a building overlooking the sea, where 
they would enjoy absolute quiet. Demetrius then called upon them 
to perform their work of translation. We have particulars of their 
habit of life while it was going on. Early in the morning every day 
they presented themselves at court and, having paid their respects 
to the king, returned to their own quarters. Then they washed their 
hands in the sea, offered up a prayer to God, and betook themselves 
to the task of reading and translating. Their work was harmonized 
by collation, and the joint result was taken down by Demetrius 
(§ 302). After the ninth hour they were free to betake themselves 
to recreation. It so happened, we are told, that the work of tran- 
scription was accomplished in seventy-two days, just as though it 
had been done on purpose (§ 307). 

When the whole was finished, Demetrius summoned all the Jews 
in Alexandria to the island-of Pharos, and read the translation aloud 
to them all in the presence of the interpreters, after which a solemn 
curse was pronounced upon any one who altered it. Then the whole 
work was read over to the king, who expressed much admiration at 
the deep insight of the law-giver and asked how it was that histo- 
rians and poets had combined to ignore his legislation. Demetrius 
of Phalerum replied that this was because of its sacred character. 
He had heard from Theopompus? that that historian had once wished 
to avail himself in his history of some inaccurate renderings from 
the Jewish law, and had suffered from mental disturbance for more 
than thirty days. In a lucid interval he prayed that it might be 
revealed to him why he was thus afflicted. Thereupon he was 
informed in a dream that it was because he had presumed to divulge 
divine things to ‘common’ men (8 315: cp. Acts 10"). ‘I have also,’ 
added Demetrius, ‘received information from Theodectes, the tragic 
poet,’ that, when he wished to transfer some of the contents of the 


1§ 801 τὸ τῶν ἑπτὰ σταδίων ἀνάχωμα THs θαλάσσης: cp. Strabo XVII ὃ 6, 
p. 792 τῷ ἑπτασταδίῳ καλουμένῳ χώματι. 

2 Theopompus came to Egypt during the reign of Ptolemy Soter. 

8 Theodectes died at the age of forty-one, about 8.0. 334, i.e. at least half a 
century before the time of speaking: but the expression παρὰ Θεοδέκτου . .. 


Hei. sgn 


8 SELECTIONS FROM THE SEPTUAGINT 


Bible into a play of his own, he found himself suffering from cata- 
ract on the eyes, from which he only recovered after a long time, 
when he had propitiated the god.’ On hearing this the king paid 
reverence to the books, and ordered them to be kept with religious 
care. 

The elders, having now accomplished the work for which they 
had come, were dismissed by the king with handsome presents both 
to themselves and to Eleazar, to whom Philadelphus at the same 
time wrote a letter begging that, if any of the elders purposed to 
come and see him again, the High-priest would not prevent it. 


Such is the traditional account of the origin of the Septuagint, 
of which we have next to consider the value. But first there are a 
few points to be noted. | 

To begin with, we see the reason of the name. The Seventy 
(Lat. LXX: Gk. of O’) is a round number for the Seventy-two. 
There were seventy-two interpreters, who took seventy-two days 
over their work. 

Next we see that the name is a misnomer as applied to the Greek 
version of the Old Testament generally. There is no word in Aris- : 
teas as to a translation by the Elders of anything but the Law.! 
But the name, having once been applied to the Greek translation, 
was gradually extended, as the Prophets and the Books were added 
in a Greek dress to the Law. 

Thirdly we have to notice that in the Letter of Aristeas no claim 
to inspiration is advanced on behalf of the translators. 

That the Bible, as we have it in English, is inspired, has often 
been tacitly assumed, but seldom laid down as a doctrine. But the 
inspiration of the Greek version was a point of belief with those 
who used it, and presumably is so to the present day in the Greek 
church. Already in Philo we find this claim advanced. He says 
that the interpreters all agreed in employing exactly the same 
words, ‘as though by the whispering of some unseen prompter’ 


μετέλαβον ἐγώ (§ 316), as contrasted with ἔφησεν ἀκηκοέναι Θεοπόμπου (ὃ 314), 
seems to imply that the communication was not direct. 

1See 88 30, 38, 309, 312: Jos. Ant. Prowm. ὃ 3 οὐδὲ yap πᾶσαν ἐκεῖνος (Sc. 
"Ered {apos) ἔφθη λαβεῖν τὴν ἀναγραφὴν, ἀλλ᾽ αὐτὰ μόνα τὰ τοῦ νόμου παρέδοσαν ol 
πεμφθέντες ἐπὶ τὴν ἐξήγησιν εἰς τὴν ᾿Αλεξάνδρειαν. 








—— a  —— ἱν a 


a ὦ: 


INTRODUCTION 9 


(Vita Mosis II § 7, II 140), and that a comparison of the original 
with the translation by those who are acquainted with both tongues 
will clearly show that they were not mere translators, but inspired 
hierophants and prophets. 

Josephus (Ant. XII 2), presumably because he was not a Hellen- 
ist, and could read his Bible in the Hebrew, does not see the neces- 
sity for this doctrine of the inspiration of the Septuagint. He 
follows Aristeas closely, except at the end, where he actually turns 
the curse pronounced on alteration into an invitation to retrench 
superfluities or supply defects !? 

The early Christian Fathers gave play to their imagination over 
the story of the Septuagint. Justin Martyr (Apol. I 31 §§ 2-5) has 
a brief allusion to it, but the amount of credit which is due to him 
in this connexion may be judged from the fact that he makes Ptol- 
emy send to King Herod for interpreters of the sacred books! 

Irenzeus about a quarter of a century later (4.p. 175) says that 
Ptolemy, being afraid lest the translators might combine to conceal 
the truth in some matter by their interpretation, had them isolated, 
and ordered each to translate the whole. When it was found that 
they all agreed word for word, then of a truth the Gentiles knew 
that the Scriptures were interpreted by inspiration of God. But 


‘this, he adds, was nothing surprising, seeing that, when the Scrip- 


tures had been lost during the captivity in Babylon, God inspired 
Ezra to rewrite them.? 

Clement of Alexandria (about a.p. 190) follows to the same effect 
as to literal inspiration, and adds the prophetic writings to the work 
of the first interpreters (Strom. I § 148, p. 409 P). 

Eusebius, with his exceptional regard for truth, is content to give 
us an epitome of Aristeas.® 

Epiphanius however (died A.p. 402) is lavish of details. He tells 
us that the king had thirty-six houses constructed on the island of 


1Cp. Aristeas ὃ 211 with Jos. Ant. XII 2 ὃ 18 ad fin. 

2 Treneus quoted by Eus. H.Z. V 8. 

8 Prep. Ev. VIII 2-5 and 9. Josephus, Tertullian, Eusebius, and most subse- 
quent writers with the exception of St. Jerome call Aristeas ᾿Αρισταῖος. The two 
forms would appear not to have differed appreciably in pronunciation. In the 
names of two of the interpreters there is a similar variation, Βασέας and Bavéa: 
appearing also as Bacalas and Βαναίας, whence it is an easy step to the more 
familiar Greek termination -aios. 


10 SELECTIONS FROM THE SEPTUAGINT 


Pharos, in which he shut up the interpreters two together. In these 
houses, which had no windows in the wall, but only skylights, the 
interpreters worked from morning till evening under lock and key. 
In the evening they were taken over in thirty-six different boats to 
the palace of Ptolemy Philadelphus, to dine with him. Then they 
slept two together in thirty-six different bedrooms. All these pre- 
cautions were taken to prevent communication between the pairs, 
and yet when the thirty-six copies of each book of the Bible were 
compared together, they were found to be identical. ‘So manifestly 
were these men inspired by the Holy Ghost, and where there was 
an addition made to the original, it was made by all, and where 
there was something taken away, it was taken away by all; and 
what they took away is not needed, and what they added is needed.’ 

This explicit assertion of the plenary inspiration of the Septua- 
gint is manifestly prompted by the craving for an infallible Bible, 
which was felt in ancient as in modern times. St. Jerome, who, 
unlike the bulk of the Christian Fathers, made himself acquainted 
with the text of the original, nailed this false coin to the counter; ἢ 
nevertheless his younger” contemporary Augustine gave it full cur- 
rency again, declaring that the same Spirit which spoke through the 
prophets spoke also through their interpreters, and that any diversi- 
ties there may be between the translation and the original are due’ 
to ‘ prophetic depth.’ ὃ 


These later embellishments of the story of the Septuagint may 
unhesitatingly be set aside as the outcome of pious imagination. 
But what of the original narrative which goes under the name of 
Aristeas? Is that to be regarded as fact or fiction ? 

At first sight we seem to have strong external evidence for its 
truth. There was an Alexandrian Jew named Aristobulus, who is 


1 Preface to the Pentateuch—et nescio quis primus auctor septua- 
ginta cellulas Alexandriew mendacio suo exstruxerit, quibus 
divisi eadem scriptitarint, cum Aristeas eiusdem Ptolemei 
ὑπερασπιστὴς et multo post tempore Iosephus nihil tale retule- 
rint, sed in una basilica congregatos contulisse scribant, non 
prophetasse. 

. 2 Jerome died a.p. 420, Augustine a.p. 430. 

8 Aug. de Civ. Dei XVIII 42 and 43. 


INTRODUCTION 11 


mentioned at the beginning of Second Maccabees as ‘the teacher of 
king Ptolemy’ (1%). The Ptolemy in question: was the sixth, sur- 
named Philometor (s.c. 180-145). Aristobulus, though a Jew, was 
also a Peripatetic philosopher, and anticipated Philo as an exponent 
of the allegorical method of interpreting Scripture. So at least we 
gather from Eusebius, who in his Preparatio Evangelica several 
times quotes a work on the ‘Interpretation of the Holy Laws’! 
addressed by Aristobulus to Philometor. The interest of this work 
to us is that in it Aristobulus refers to the translation made in the 
reign of his majesty’s ancestor Philadelphus under the superinten- 
dence of Demetrius Phalereus. This seems decisive in favour of 
the historic character of the main facts recorded in the Letter of 
Aristeas. And there is another piece of external evidence to be 
added. For Philo, who himself lived at Alexandria, tells us that 
a festival was held every year on the island of Pharos in honour 
of the place whence the blessing of the Greek Bible first shone forth 
_ (Vita Mosis II ὃ 7, II 141). 

The external evidence being thus favourable, let us now examine 
the internal. 

Time is the great revealer of secrets, and it is also, in another 
sense, the great detector of forgeries. We have therefore first to 
inquire whether the document is consistent in point of chronology 
with its own claims. Who are the persons mentioned, and did they 
live together? With regard to what may be called the minor char- 
acters there is no difficulty. Aristeas himself, Andreas, and Sosibius 
are otherwise unknown, while in the case of Menedemus of Eretria, 
Theodectes, and Theopompus, we are not debarred by considerations 
of time from accepting what is said of them, though it would fit in 
better with the reign of the first than of the second Ptolemy. But 
the relations between Ptolemy Philadelphus and Demetrius of Pha- 
lerum, as represented in the Letter, are inconsistent with what we 
know from other sources. Demetrius was expelled from Athens in 
B.c. 307 by his namesake Demetrius the Besieger of Cities. Having 
subsequently found his way to Egypt, he became the chief friend 
of Ptolemy Soter, by whom he was even intrusted with legislation.’ 
Unfortunately for himself he advised that monarch to leave the king- 


1 Kus. Pr. Ev. VII 138, 14: VIII 9, 10: IX 6: XIII 11, 12. 
2 #lian V.H. 11117: Plut. de Ezxsilio p. 602. 


12 SELECTIONS FROM THE SEPTUAGINT 


dom to his children by his first wife Eurydice. Soter however left 
it to Philadelphus, the son of Berenice, on whose accession Demetrius 
was disgraced. He died soon after owing to a snake-bite received 
during his sleep.1 This account is given by Diogenes Laertius (V 
§ 78) on the authority of Hermippus, whom Josephus? declares to 
have been a very exact historian. If his authority is good in favour 
of the Jews, it must be equally good against them. 

It would seem then that, if Demetrius of Phalerum had anything 
to do with the translation of the Jewish Scriptures, that translation 
must have been made under the first Ptolemy. This is actually 
asserted by Irenzus,® who seems here to have followed some account 
independent of Aristeas. And in another respect this alternative 
version of the facts is intrinsically more credible. For, whereas the 
Letter of Aristeas represents Eleazar as an independent potentate, 
Ireneus expressly says that the Jews were then subject to the 
Macedonians, by whom he doubtless means Ptolemy Soter, who is 
recorded to have subdued the country. But, if the Letter of Aris- 
teas is wrong on so vital a point of chronology, it is plain that it 
cannot have been written by its assumed author, who can hardly 
be supposed to have been mistaken as to whose reign he was living 
under. In that case its historical character is gone, and we are at 
liberty to believe as much or as little of it as we please. 

There are some minor points which have been urged as proofs of 
historical inaccuracy in the Letter, which do not seem to us to have 
any weight. One is connected with the letter of Eleazar, which be- 
gins thus (§ 41) —‘If thou thyself art well, and the queen Arsinoé, 
thy sister, and the children, it will be well, and as we would have 
it.’ Now Philadelphus had two wives in succession, both named 
Arsinoé. By the first, who was the daughter of Lysimachus, he had 
three children, Ptolemy, Lysimachus, and Berenice; by the second, 
who was his own sister, he had none. But then, as Eleazar was 


1 Cicero pro Rab. Post. § 23 implies that Demetrius was intentionally got rid 
of in this way —Demetrium et ex republica, quam optime gesse- 
rat, et ex doctrina nobilem et clarum, qui Phalereus vocitatus 
est, in eodem isto Mgyptio regno aspide ad corpus admota 
vita esse privatum. 

2 Against Apion 1 22 --- ἀνὴρ περὶ πᾶσαν ἱστορίαν ἐπιμελής. 

ὃ Quoted in Eusebius V 8. 


INTRODUCTION 13 


addressing Ptolemy, who was aware of these facts, it would have 
been superfluous for him to guard himself against misconstruction 
(cp. § 45). Again (§ 180) Philadelphus is made to speak of his 
victory ‘in the sea-fight against Antigonus.’ It is asserted that 
Philadelphus was really defeated in this battle: but, if so, this fal- 
sification of fact is not inappropriate in the monarch’s own mouth. 
Who does not know the elasticity of the term ‘ victory’? 

More important than the preceding are two passages in which the 
author, despite his cleverness, seems to forget that he is Aristeas, 
and to speak from the standpoint of his own later age. For in § 28, 
in commenting on the systematic administration of the Ptolemies, 
he says ‘for all things were done by these kings by means of decrees 
and in a very safe manner.’ Now it is conceivable that Aristeas 
might say this with reference to Philadelphus and his father Soter, 
but it seems more like the expression of one who could already look 
back uponadynasty. Again in § 182, in recording how the national 
customs of the Jews were complied with in the banquet, he says 
‘for it was so appointed by the king, as you can still see now.’ 
This could hardly be said by a person writing in the reign of which 
he is speaking. 

Our inquiries then seem to have landed us in this rather anoma- 
lous situation, that, while external evidence attests the genuineness 
of the Letter, internal evidence forbids us to accept it. But what 
if the chief witness be himself found to be an impostor? This is 
the view taken by those who are careful to speak of the pseudo- 
Aristobulus. Aristobulus, the teacher of Ptolemy, would be a tempt- 
ing godfather to a Jewish author wishing to enforce his own opinions. 
One thing is certain, namely, that the Orphic verses quoted by Aris- 
tobulus (Eus. Pr. Hv. XIII 12) are not of Greek but of Jewish origin. 
This however does not prove much. For since they were employed 
by some Jew, why not by one as well as by another? The Jewish 
Sibylline verses also go back to the reign of Ptolemy Philometor. 
There is another thing which may be affirmed with safety, namely, 
that the closest parallel to the Greek of Aristeas is to be found in 
the Greek of Aristobulus. Indeed it might well be believed that 
both works were by the same hand. We incline therefore to think 
that whatever was the date of the ‘ Interpretation of the Holy Laws’ 
was the date also of the Letter of Aristeas. If the former work is 


14 SELECTIONS FROM THE SEFPTUAGINT 


really by Aristobulus writing under Ptolemy Philometor, then we 
assign the Letter to the same period. But, if the Jewish love of 
pseudonymity deludes us here also, then we are unmoored from our 
anchorage, and can be certain of nothing except that the Letter was 
accepted as history by the time of Josephus, who paraphrases a 
great part of it, and mentions the name of the supposed author. 
Philo’s evidence is not so clear. He agrees with the author of the 
Letter in making the translation take place under Philadelphus, but 
he diverges from him, as we have seen, in asserting its inspiration, 
nor does he anywhere refer to the writer as his authority in the way 
Josephus does. 

The Teubner editor of the Letter, Paul Wendland, puts its com- 
position later than the time of the Maccabees (say after B.c. 96) and 
before the invasion of Palestine by the Romans, B.c. 63. The earlier 
limit is determined by arguments from names, which might be dis- 
puted, and the later is taken for granted. We ourselves think that 
the work was composed before the Jews had any close acquaint- 
ance with the Romans: but there is a point which might be urged 
against this view. Among the questions asked by Philadelphus of 
the Elders there are two in immediate succession — (1) What kind 
of men ought*to be appointed στρατηγοί (2) What kind of men 
ought to be appointed ‘commanders of the forces’? (88 280, 281). 
One or other of these questions seems superfluous until we inquire 
into the meaning of στρατηγοί in this context. The answer to the 
question in the text clearly shows that the word here stands for 
‘judges.’ Now, if we remember that στρατηγός was the Greek equiva- 
lent for the Roman praetor, it might at first seem that it could — 
only have been under the Romans that στρατηγός acquired the 
meaning of ‘judge.’ But this leaves out of sight the question 
how στρατηγός came to be selected as the equivalent of the Roman 
praetor. The word must already in Greek have connoted civil as 
well as military functions before it could have seemed to be a fit 
translation of praetor. And this we know to have been the case. 
The στρατηγοί at Athens were judges as well as generals. At Alex- 
andria they seem to have become judges instead of generals. 

Turning now from the date of the Letter of Aristeas to that of 
the Septuagint itself, we have already found that there were two 
forms of the tradition with regard to its origin, one putting it under 


2 a ee 
’ 


INTRODUCTION 15 


the reign of the second, the other under that of the first Ptolemy. 
The latter comes to us through Ireneus and is compatible with the 
part assigned to Demetrius of Phalerum in getting the Law of Moses 
translated, whereas the former is not. Both versions of the story 
were known to Clement of Alexandria, who gives the preference to 
the former. They were combined by Anatolius (Eus. ἢ. ΕἸ. VII 32), 
who declares that Aristobulus himself was one of the Seventy, and 
addressed his books on the Interpretation of the Law of Moses to 
the first two Ptolemies. This however is out of keeping with the 
fragments of Aristobulus themselves. 

From the Prologue to Ecclesiasticus we may fairly infer that 
‘the Law, the Prophecies, and the rest of the Books,’ so far as the 
last were then written, already existed in Greek at the time of writ- 
ing, and the text itself shows acquaintance with the phraseology of 
the Septuagint version of the Pentateuch. That Prologue cannot 
have been written later than 152 B.c., and may have been written 
as early as the reign of the first Euergetes, who succeeded Philadel- 
phus (B.c. 247-222). ; 

Philo displays an acquaintance through the Greek with all the 
books of the Old Testament, except Esther, Ecclesiastes, the Song 
of Songs, and Daniel. But he quotes the Prophets and Psalms 
sparsely, and seems to regard them as inferior in authority to the 
Law. | 

The making of the Septuagint, as we have it, was not a single 
act, but a long process, extending perhaps from the reign of the first 
Ptolemy down to the second century after Christ: for the transla- 
tion of Ecclesiastes looks as if it had been incorporated from the 
version of Aquila, of which we shall speak presently. Tradition 
is perhaps right in connecting the original translation of the Law 
with the desire of the early Ptolemies for the completeness of their 
library. Eusebius sees in this the hand of Providence preparing 


1In that case the words ‘In the eight and thirtieth year in the reign of 
Euergetes I came into Egypt’ may mean simply ‘When I was thirty-eight 
years old,’ etc., which is the sense in which Professor Mahaffy takes them. 
Wendland has pointed out a resemblance of expression which might seem to 
imply that the writer of the Letter was acquainted with the Prologue to Ecclesi- 
asticus. Cp. Aristeas § 7 with the words in the Prologue —xkal ws οὐ μόνον. .- 
χρησίμους εἶναι. 


16 SELECTIONS FROM THE SEPTUAGINT 


the world for the coming of Christ by the diffusion of the Scriptures, 
a boon which could not otherwise have been wrung from Jewish 
exclusiveness (Pr. Ev. VIII 1). 

We need not doubt Tertullian’s word when he says that the Old 
Testament Scriptures in Greek were to be seen in the Serapeum in 
his own day along with their originals. But the question is how 
they got there. Were they really translated for the library? Or, 
having been translated by the Jews for their own use was a copy 
demanded for the library? On this question each must judge for 
himself. To us the story of the Seventy-two Interpreters carries no 
conviction. For why should the king send to Judea for interpreters, 
when there was so large a Jewish population in his own kingdom ? 
The seventy-two interpreters, six from each tribe, savour strongly 
of the same motive which dictated the subsequent embellishments 
of the story, namely, the desire to confer authority upon the Hel- 
lenist Scriptures. We lay no stress in this connexion on the loss 
of the ten tribes, which has been supposed to render the story 
impossible from the commencement. If it had been an utter impos- 
sibility to find six men from each tribe at Jerusalem, no Jew would 
have been likely to invent such a story. Moreover in New Testa- 
ment times the ten tribes were not regarded as utterly lost (Acts 267, 
James 1’). Though they never came back as a body, probably many 
of them returned individually to Palestine; and the Jews were so 
careful of their genealogies that it would be known to what tribe 
they belonged. The wholesale emancipation of Jewish slaves by 
Philadelphus at his own cost is so noble an example to kings that 
it is a pity to attack its historicity: but it is necessary to point out 
that the price recorded to have been paid for each, namely twenty 
drachmas, is utterly below the market-value, so that the soldiers and 
subjects of Philadelphus would have had a right to complain of his 
being generous at their expense.’ Josephus is so conscious of this 
flaw in the story, that in two places he quietly inserts ‘a hundred’ 
before the ‘twenty drachmas,’ notwithstanding that this sixfold, 
but still modest, price does not square with the total. _ 

Of any attempt prior to the Septuagint to translate the Hebrew 
Scriptures we have no authentic information. It is true that the 


1On the price of slaves see Xen. Mem. II 5 ὃ 2: Plato Anteraste 135 C: 
Lucian Vit. Auct. 27. 


ee 2 SL 


INTRODUCTION 17 


writer of the Letter speaks of previous incorrect translations of the 
Law (§ 314) as having been used by Theopompus: but his motive 
seems to be a desire to exalt the correctness of what may be called 
the authorised version. Similarly Aristobulus (Eus. Pr. Ev. 1X 6, 
XIII 12) speaks of parts of the Pentateuch as having been trans- 
lated ‘before Demetrius of Phalerum’ and before ‘the supremacy of 
Alexander and the Persians.’ But again there is a definite motive 
to be found for this vague chronological statement in the attempt 
which was made at Alexandria to show that Plato and before him 
Pythagoras were deeply indebted to Moses.! For when the Alexan- 
drian Jews paid Greek philosophy the compliment of finding that 
in it lay the inner meaning of their own Scriptures, they endeav- 
oured at the same time to redress the halance by proving that Greek 
philosophy: was originally derived from Jewish religion, so that, if 
in Moses one should find Plato, that was only because Plato was 
inspired by Moses. The motto of this school is conveyed in the 
question of Numenius ‘ What is Plato but Moses Atticizing?’ One 
of its methods, we regret to add, was the fabrication of Orphic and 
Sibylline verses, to which we have already had occasion to allude. 
This industry was carried on by the Christians, and affords a reason 
why in the vision of Hermas (Herm. Past. Vis. 11 4 § 1) the Sibyl 
could at first sight be confounded with the Church. In Lactantius 
the Sibylline verses form one of the chief evidences of Christianity. 

Of translations of the Old Testament subsequent to the Septua- 
gint the three most famous are those of Aquila, Theodotion, and 
Symmachus. Aquila, like his namesake, the husband of Priscilla, 
was a native of Pontus, and though not a Jew by birth was a prose- 
lyte to the Jewish religion. His version is distinguished by the total 
sacrifice of the Greek to the letter of the Hebrew text. So much is 
this the case that a Hebrew prefix which is both a sign of the accu- 
sative and has also the meaning ‘with’ is represented, where it 
occurs in the former sense, by σύν, so that we are presented with 
the phenomenon of σύν with the accusative. This peculiarity pre- 


1 Aristobulus in Eus. Pr. Ev. XIII 12 § --- Φανερὸν ὅτι κατηκολούθησεν ὁ Πλά- 
τῶν τῇ καθ᾽ ἡμᾶς νομοθεσίᾳ, καὶ φανερός ἐστι περιειργασμένος ἕκαστα τῶν ἐν αὐτῇ. 
Διερμήνευται γὰρ πρὸ Δημητρίου τοῦ Φαληρέως δι ἑτέρων πρὸ τῆς ᾿Αλεξάνδρου καὶ 
Περσῶν ἐπικρατήσεως κτλ... Γέγονε γὰρ πολυμαθὴς, καθὼς καὶ Πυθαγόρας πολλὰ 
τῶν rap ἡμῖν μετενέγκας εἰς τὴν ἑαυτοῦ δογματοποιΐαν κατεχώρισεν- 


18 SELECTIONS FROM THE SEPTUAGINT 


sents itself in the Greek version of Ecclesiastes! alone among the 
books of the Septuagint, so that the rendering of that late work may 
be conjectured to be due to Aquila. This translator lived during the 
reign of Hadrian (a.p. 117-138). 

Theodotion of Ephesus is said to have lived towards the close of 
the same century, under Commodus (4.p. 180-192). He also was 
a Jewish proselyte. His work was rather a revision of the Septua- 
gint than an independent translation. So far as the book of Daniel 
is concerned, it was accepted by the Christian Church, and the older 
Septuagint version was discarded. 

Symmachus of Samaria, who, according to Eusebius (H.Z. VI 17), 
was an Ebionite Christian, flourished in the next reign, that of 
Septimius Severus (4.p. 193-211). His version was more literary 
in form than that of Aquila. 

The reader will observe that all three of these versions come from 
the side of Judaism. The Christian Church was content with the 
Septuagint, whereon to found its claim as to the witness of the Old 
Testament to Christ. Eusebius points to the providential nature of 
the fact that the prophecies which foretold his coming were stored 
in a public library under the auspices of a Pagan king centuries 
before his appearance, so that the coincidence between prediction 
and fulfilment could not be ascribed to any fraud on the part of the 
Christians. The Jews however were not so well satisfied with this 
aspect of things. The question of the Virgin birth divided the reli- 
gious world then, as it does now. Aquila and Theodotion were at 
one in substituting νεᾶνις for παρθένος in Isaiah 7“, and the Ebionites 
found support in this for their declaration that Jesus was the son 
of Joseph. There were writings of Symmachus still extant in the 
time of Eusebius, which were directed against the Gospel according 
to St. Matthew (H.#. VI 17). 

Besides these well-known versions there were two other anony- 
mous ones, which were brought to light through the industry and 
good fortune of Origen, the most scholarly of the Christian Fathers. 
One of these, which was called the Fifth Edition, was found hidden 
in an old wine-cask at Jericho in the reign of that Antoninus who 
is better known as Caracalla (a.p. 211-217); the other, which was 
called the Sixth Edition, was discovered in the subsequent reign of 


1 Fg. 211 καὶ ἐμίσησα σὺν τὴν ζωήν. 





EE τὰν ΒΝΝΝΥ 


INTRODUCTION 19 


Alexander Severus (A.D. 222-235) concealed in a similar receptacle 
at Nicopolis in Epirus, where we may presume St. Paul to have spent 
his last winter (Tit. 3"). Who knows but that it may have been 
one of the books which he was so urgent upon Timothy to bring 
with him? We do not think the chances very strongly in favour 
of this hypothesis: but it would account for some things, if we 
knew St. Paul to have had access to another version besides the 
Septuagint. 

The renderings of the four main versions were arranged by 
Origen in parallel columns along with the original both in Hebrew 
and Greek characters, in a work which was consequently known as 
the Hexapla. For the Psalms Eusebius tells us Origen employed 
‘not only a fifth, but-also a sixth and seventh interpretation’ (H.E. 
VI 16). There was another work published by Origen called the 
Tetrapla, which contained only the Septuagint along with the ver- 
sions of Aquila, Symmachus, and Theodotion. What the ‘seventh 
interpretation’ spoken of by Eusebius was, it would be hard to say. 
What is called by Theodoret the Seventh Edition was the recension 
of Lucian, which was later than the work of Origen. Lucian was 
martyred under Diocletian (284-305 a.p.). 

The work of Origen might enlighten the learned, but it did not 
affect the unique position heid in the Christian Church by the Sep- 
tuagint ever since it was taken over from the Hellenist Jews. We 
are familiar with the constant appeal made by the writers of the 
New Testameng to ‘Scripture,’ an appeal couched in such words as 
‘It is written’ or ‘As the Scripture saith.’ In the great majority of 
cases the Scripture thus appealed to is undoubtedly the Septuagint; 
seldom, if ever, is it the Hebrew original. We have seen how, even 
before the Christian era, the Septuagint had acquired for itself the 
position of an inspired book. Some four centuries after that era 
St. Augustine remarks that the Greek-speaking Christians for the 
most part did not even know whether there was any other word of 
God than the Septuagint (C.D. XVIII, 43). So when other nations 
became converted to Christianity and wanted the Scriptures in their 
own tongues, it was almost always the Septuagint which formed the 
basis of the translation. This was so in the case of the early Latin 
version, which was in use before the Vulgate; and it was so also in 
the case of the translations made into Coptic, Ethiopic, Armenian, 


-_—_ 


20 SELECTIONS FROM THE SEPTUAGINT 


7 


Georgian, Gothic, and other languages. The only exception to the 
rule is the first Syriac version, which was made direct from the 
Hebrew. When at the close of the fourth century St. Jerome had 
recourse to the Hebrew original in revising the accepted Latin text, 
the authority of the Septuagint stood in the way of the immediate 
acceptance of his work. ‘The Churches of Christ,’ said St. Augus- 
tine, ‘do not think that anyone is to be preferred to the authority 
of so many men chosen out by the High-priest Eleazar for the 
accomplishment of so great a work.’ . 

Nevertheless Jerome’s revision did triumph in the end, and under 
the name of the Vulgate became the accepted text of the Western 
Church. But the Vulgate itself is deeply tinctured by the Septua- 
gint and has in its turn influenced our English Bible. Many of the 
names of Scripture characters, e.g. Balaam and Samson, come to us 
from the Septuagint, not from the Hebrew; our Bible often follows 
the verse-division of the Septuagint as against that of the Hebrew; 
the titles of the five books of Moses are derived from the Septuagint, 
not from the Hebrew. Thus the Septuagint, while it still survives 
in the East, continued its reign even in the West through the Vul- 
gate; nor was it until the time of the Reformation that the Hebrew 
Scriptures themselves began to be generally studied in Western 
Europe. 

Never surely has a translation of any book exercised so profound 
an influence upon the world as the Septuagint version of the Old 
Testament. This work has had more bearing upon gurselves than 
we are perhaps inclined to think. For it was the first step towards 
that fusion of the Hebraic with the Hellenic strain, which has 
issued in the mind and heart of modern Christendom. Like the 
opening of the Suez Canal, it let the waters of the East mingle 
with those of the West, bearing with them many a freight of 
precious merchandise. Without the Septuagint there could have 


_ been, humanly speaking, no New Testament: for the former pro- 


vided to the latter not only its vehicle of language, but to a great 
extent also its moulds of thought. These last were of course ulti- 
mately Semitic, but when religious ideas had to be expressed in 
Greek, it was difficult for them to escape change in the process. 
So long as the New Testament is of interest to mankind, the 
Septuagint must share that interest with it. The true meaning of 


—— 


INTRODUCTION 21 


> 


the former can only be arrived at by correct interpretation of the 
language, and such correct interpretation is well-nigh impossible to 
those who come to the Jewish Greek of the reign of Nero and later 
with notions derived from the age of Pericles. Not only had the 
literary language itself, even as used by the most correct writers, 
undergone great changes during the interval, but, further than this, 
the New Testament is not -written in literary, but rather in collo- 
quial Greek, and in the colloquial Greek of men whose original lan- 
guage and ways of thinking were Semitic, and whose expression was 
influenced at every turn by the phraseology of the Old Testament. 
If we wish then to understand the Greek of the New Testament, it 
is plain that we must compare it with the Greek of the Old, which 
belongs, like it, to post-classical times, is colloquial rather than liter- 
ary, and is so deeply affected by Semitic influence as often to be 
hardly Greek at all, but rather Hebrew in disguise. That every- 
thing should be compared in the first instance with that to which 
it is most like is an obvious principle of scientific method, but one 
which hitherto can hardly be said to have been generally applied to 
the study of the New Testament. Now however there are manifold 
signs that scholars are beginning to realise the importance of the 
study of the Greek Old Testament in its bearing upon the interpreta- 
tion of the New. 

Attic Greek was like a vintage of rare flavour which would only 
grow on a circumscribed soil. When Greek became a world-language, 
as it did after the conquests of Alexander, it had to surrender much 
of its delicacy, but it still remained an effective instrument of thought 
and a fit vehicle for philosophy and history. The cosmopolitan form 
of literary Greek which then came into use among men of non-Attic, 
often of non-Hellenic origin, was known as the Common (κοινή, 80. 
διάλεκτος) or Hellenic dialect. Aristotle may be considered the first 
of the Hellenists, though, as a disciple of Plato, he is far nearer to 
Attic purity than the Stoics, Epicureans, and Academics who followed 
him. | 

Hellenistic Greek we may regard as the genus, of which Alexan- 
drian Greek is a species. Now the language of the Septuagint is a 
variety of Alexandrian Greek, but a very peculiar variety. It is no 
fair specimen either of the colloquial or of the literary language of 
Alexandria. 


22 SELECTIONS FROM THE SEPTUAGINT 


The interesting light thrown upon the vocabulary of the Septua- 
gint by the recent publication of Egyptian Papyri has led some 
writers to suppose that the language of the Septuagint has nothing 
to distinguish it from Greek as spoken daily in the kingdom of the 
Ptolemies. Hence some fine scorn has been wasted on the ‘myth’ 
of a ‘Biblical’ Greek. ‘Biblical Greek’ was a term aptly applied 
by the late Dr. Hatch to the language of the Septuagint and New 
Testament conjointly. It is a serviceable word, which it would be 
unwise to discard. For, viewed as Greek, these two books have 
features in common which are shared with them by no other docu- 
ments. These features arise from the strong Semitic infusion that 
is contained in both. The Septuagint is, except on occasions, a lit- 
eral translation from the Hebrew. Now a literal translation is only 
half a translation. It changes the vocabulary, while it leaves un- 
changed the syntax. But the life of a language lies rather in the 
syntax than in the vocabulary. So, while the vocabulary of the 
Septuagint is that of the market-place of Alexandria, the modes of 
thought are purely Hebraic. This is a rough statement concerning 
the Septuagint as a whole: but, as the whole is not homogeneous, 
it does not apply to all the parts. The Septuagint does contain 
writing, especially in the books of the Maccabees, which is Greek, 
not Hebrew, in spirit, and which may fairly be compared with the 
Alexandrian Greek of Philo. 

The New Testament, having itself been written in Greek, is not 
so saturated with Hebrew as the Septuagint: still the resemblance 
in this respect is close enough to warrant the two being classed 
together under the title of Biblical Greek. Hence we must dissent 
from the language of Deissmann, when he says ‘The linguistic 
unity of the Greek Bible appears only against the background of 
classical, not of contemporary “profane,” Greek.’ Biblical Greek 
does appear to us to have a linguistic unity, whether as compared 
with the current Alexandrian of the Papyri or with the literary 
language of such fairly contemporary authors as Aristeas, Aristo- 
bulus, and Philo, not to add others who might more justly be called 
‘ profane.’ 

The language of the Septuagint, so far as it is Greek at all, is the 
colloquial Greek of Alexandria, but it is Biblical Greek, because it 
contains so large an element, which is not Hellenic, but Semitic. 








EE Oe 


INTRODUCTION 23 


Josephus, it has been asserted, employs only one Hebraism, 
namely, the use of προστίθεσθαι with another verb in the sense of 
‘doing something again’ (see Gram. of Sept. Gk. ὃ 113). For the 
accuracy of this statement it would be hazardous to vouch, but the 
possibility of its being made serves to show the broad difference 
that there is between Hellenistic Greek, even as employed by a 
Jew, who, we know, had to learn the language, and the Biblical 
Greek of the Septuagint. 

The uncompromising Hebraism of the Septuagint is doubtless 
due in part to the reverence felt by the translators for the Sacred 
Text. It was their business to give the very words of the Hebrew 
Bible to the Greek world, or to those of their own “countrymen who 
lived in it and used its speech; as to the genius of the Greek lan- 
guage, that was entirely ignored. Take for instance Numbers 9% — 
"AvOpwros ἄνθρωπος ὃς ἐὰν γένηται ἀκάθαρτος ἐπὶ ψυχῇ ἀνθρώπου, ἢ ἐν 6d0 
μακρὰν ὑμῖν ἢ ἐν ταῖς γενεαῖς ὑμῶν, καὶ ποιήσει τὸ πάσχα Κυρίῳ. Does 
anyone suppose that stuff of that sort was ever spoken at Alexan- 
dria? It might as well be maintained that a schoolboy’s transla- 
tion of Euripides represents English as spoken in America. 

One of our difficulties in explaining the meaning of the Greek in 
the Septuagint is that it is often doubtful whether the Greek had 
a meaning to those who wrote it. One often cannot be sure that 
they did not write down, without attaching any significance to them, 
the Greek words which seemed to be the nearest equivalents to the 
Hebrew before them. This is especially the case in the poetical 
passages, of which Deuteronomy 33" will serve for an instance — 
ἐπιθήσουσιν θυμίαμα ἐν ὀργῇ σου, διὰ παντὸς ἐπὶ τὸ θυσιαστήριόν σου. We 
can account for this by aid of the original: but what did it mean to 
the translator ? 

Another obvious cause of difference between Biblical and Alex- 
andrian Greek is the necessity under which the translators found 
themselves of inventing terms to express ideas which were wholly 
foreign to the Greek mind. 

The result of these various causes is often such as to cause dis- 
gust to the classical student. Indeed a learned Jesuit Father has 
confessed to us what a shock he received on first making acquaint- 
ance with the Greek of the Septuagint. But the fastidiousness of 
the classical scholar must not be nourished at the expense of nar- — 


24 SELECTIONS FROM THE SEPTUAGINT 


rowing the bounds of thought. The Greek language did not die 
with Plato; it is not dead yet; like the Roman Empire it is interest- 
ing in all stages of its growth and its decline. One important stage 
of its life-history is the ecclesiastical Greek, which followed the in- 
troduction of Christianity. This would never have been but for the 
New Testament. But neither, as we have said before, would the 
New Testament itself have been but for the Septuagint. 








αν πὰ“ πὰ πὰ π  π )Ο ΘΛ 





GRAMMAR OF SEPTUAGINT GREEK 


ACCIDENCE 
NOUNS, 1-14 


1. Disuse of the Dual. The Greek of the LXX has two numbers, 
the singular and the plural. The dual, which was already falling 
into disuse in the time of Homer, and which is seldom adhered to 
systematically in classical writers, has disappeared altogether. 

Gen. 40? ἐπὶ τοῖς δυσὶν εὐνούχοις airov. Ex. 4° τοῖς δυσὶ σημείοις 
τούτοις. 


Contrast with the above — 
Plat. Rep. 470 B ἐπὶ δυοῖν τινοῖν διαφοραῖν. — Isocr. Paneg. 55 ¢ 


A A ’ὔ ͵ 
περὶ τοῖν πολέοιν τούτοιν. 


2. Eis as Article. Under the influence of Hebrew idiom we find 
the numeral εἷς turning into an indefinite pronoun in the Greek of 
the LXX, as in Gen. 42” λύσας δὲ εἷς τὸν μάρσιππον αὐτοῦ, and then 
subsiding into a mere article, as — 

Jdg. 13° ἀνὴρ εἷς, 9° γυνὴ μία. li K. 2 ὡσεὶ μία δορκὰς ἐν ἀγρῷ. 
ii Esd. 45 ἔγραψαν ἐπιστολὴν μίαν. Ezk. 45 ἄγγος ἕν ὀστράκινον. 

There are instances of the same usage in the two most Hebraistic 
books of the N.T. 

Mt. 8” εἷς γραμματεύς, 9% ἄρχων εἷς, 21 συκῆν μίαν, 26° pia 
παιδίσκη. Rev. 8" ἑνὸς ἀετοῦ, 9° φωνὴν piav, 18" εἷς ἄγγελος, 
19” ἕνα ἄγγελον. 


Our own indefinite article ‘a’ or ‘an’ (Scotch ane) is originally 
the same as ‘one.’ We can also see the beginning of the French 
article in the colloquial language of the Latin comedians. 


Ter. And. 118 forte unam aspicio adulescentulam. 
Plaut. Most. 990 unum vidi mortuum efferri foras. 


Apart from the influence of Hebrew, εἷς is occasionally found in 
good Greek on the way to becoming an article. See L. & S. under 
25 


26 GRAMMAR OF SEPTUAGINT GREEK 


ets 4. In German the indefinite article and the first of the numerals 
coincide, and so a German, in beginning to speak English, frequently 
puts ‘one’ for ‘a.’ In the same way a Hebrew learning to speak 
Greek said εἷς ἀετός and so on. 


3. First Declension. In classical Greek there is a tendency for 
proper names, especially those of foreign origin, which end in the 
nominative in -a preceded by a consonant other than p, to retain the 
a in the genitive, e.g. Λήδας, ᾿Ανδρομέδας, Κομπλέγας (name of a Spanish 
town, App. VI De Reb. Hisp. 43). In pursuance of this analogy we have 
such genitives as Βάλλας and Ζέλφας (Gen. 37°), Σουσάννας (Sus. 0"). 

On the other hand, nouns in -a pure, or -a preceded by p, are in a 
few instances found in the LXX to take the Ionic form of the geni- 
tive and dative in -ys and -y. 

Ex. 87 κυνόμυιαν... κυνομυίης, 15° and Gen. 27° τῇ μαχαίρῃ. 
i K. 25” αὐτῆς ἐπιβεβηκυίης ἐπὶ τὴν ὄνον. ii Mac. 8”, 12” 
σπείρης. . ' 


It is said that in the Papyri σπείρης is always used, never σπείρας. 
The plural of γῇ is found in the LXX. 


Acc. γᾶς iv K. 18". Gen. γαιῶν iv K. 18”: Ps. 48": Ezk. 36%: 


ii Esd. 9' and three other passages. Dat. yais iv K. 19”. 
γαίαις Dan. O' 11”. 


4. Second Declension. θεός has a vocative θεέ. Dt. 3%: Jdg. 21°, 
16%: Wisd. 9. Usually, however, the nominative is employed for 
the vocative, as in — 


Ps. 21' Ὁ Θεὸς ὁ Θεός μου πρόσχες μοι" ἱνατί ἐγκατέλιπές με; 
But in Matthew 27* this passage assumes the form — 
Θεέ μου, Θεέ μου, ἱνατί με ἐγκατέλιπες 5 


The Attic form of this declension is of rare occurrence in the 
LXX. λαός and ναός are the regular forms. λεώς does not occur at 
all, and νεώς only in Second Maccabees. ἅλως is common: but for 
that there is no non-Attic form, as it does not arise, like the others, 
on the principle of transposition of quantity. 


5. Third Declension. The word σκνίψ (Ex. 8") is interesting, as 
adding another instance of a noun-stem in -¢ to the rare word xarj- 
λιψ and vida, which occurs only in the accusative in Hes. Op. 533. 
Σκνίψ is also found in the LXX with stem σκνιπ-. 











ACCIDENCE 27 


6. Absence of Contraction. Many words are left uncontracted in 
the LXX which in Attic Greek would be contracted, e.g. — 
Dt. 18" ἐπαείδων ἐπαοιδήν. Prov. 3° ὀστέοις. Sir. 6” χρύσεος. 
Ps. 73” ἔαρ. 
The accusative plural of Bots is always Boas, e.g. Gen. 414, Simi- 
larly the accusative plural of ἴχθυς is left uncontracted wherever it 
occurs. Gen. 9: Nb. 11°: Ps. 85, 104%: Hbk.1%: Ezk. 294. So also 


στάχυες, στάχυας, Gen. 41°", 


7. Feminine Forms of Movable Substantives. The form βασίλισσα 
for βασίλεια was not approved by Atticists. It is common in the 
LXX, whereas βασίλεια does not occur. Cp. Acts 8”. On the anal- 
ogy of it we have ᾿Αράβισσα in Job 427“, φυλάκισσα in Song 15. The 
following also may be noted : — 


yeverts Wisd. 7” A, τεχνῖτις 755, μύστις 8. bBpiorpia Jer. 273), 


8. Heteroclite Nouns. 7 


αἰθάλη (Ex. 9°") for αἴθαλος, which does not occur. 

dAwv (Hos. 95), ἅλωνος (Jdg. 15°) for ἅλως, ἅλω. Cp. Mt. 3”, Lk. 
3” τὴν ἅλωνα. In the LXX both ἅλων and ἅλως are of common 
gender. Thus Ruth 3? τὸν ἅλωνα, 3" τὴν ἅλωνα : Jdg. 6” τῇ ἅλωνι : 
i Chr. 21” ἐν τῷ ἅλῳ, 215 ἐκ τῆς ἅλω. Josephus (Ant. V 9 ὃ 3) 
has τῆς ἅλωος. 2% 

γήρους, γήρει for γήρως, γήρᾳ, but nominative always γῆρας. -- For 
γήρους see Gen. 37°: Ps. 70*'*: but in Gen. 44” γήρως. For 
γήρει see Gen. 15”, Ps. 91”, Sir. 8°, Dan. O! 6... When one 
form is used, the other generally occurs as ‘a variant. In 
Clement i Cor. 63° we have ἕως γήρους. ω 

ἔλεος, τό for ἔλεος, 6. Plural τὰ ἐλέη (Ps. 16%). The masculine 
form occurs in some dozen and a half passages (e.g. Ps. 83”: 
Proy. 3%, 14”). In N.T. also and in the Apostolic Fathers 
the neuter is the prevailing form, eg. ii Tim. 1%": Tit. 3°: 
Hb. 4%; Herm. Past. Vis. If 2 § 3, III 9 §1, Sim. IV § 2: 
i Clem. 91, 141: ii Clem. 3}, 165: Barn. Ep. 15% In Mt. 9", 12’, 
23° the masculine form occurs, the two former being quota, 
tions from Hos. 6°, where the LXX has the neuter. 

ἔνεδρον (J dg. 16”) for ἐνέδρα. The former is quite common, the 

> latter occurs only in Josh. 875, Ps. 9%. 

λύχνος, τό (Dan. Ο’ 5°). 

νῖκος, τό (i Esd. 3°) for νίκη. Οὗ. i Cor. 15°: Herm. ΤᾺΝ: a 
XII 2 § 5. 


28 GRAMMAR OF SEPTUAGINT GREEK 


σκότος, τό for ὃ, occurs in the best Attic prose as well as in the 
LXX (e.g. Is. 42") and in N.T. (e.g. i Thes. δ). Cp. Barn. 
Ep. 145, 18. 

The N.T. and Apostolic Fathers afford other instances of hetero- 
clites, which do not occur in the LXX. Thus— 

ζῆλος, τό (Phil. 3°: 1 Clem. 4%", 6.5, 91, 63°, but in δ" διὰ ζῆλον : 
Ignat. ad Tral. 45). 

πλοῦς declined like Bots (Acts 27°: Mart. 5. Ign. IIL εἴχετο τοῦ 
πλοός). 

πλοῦτος, τό (ii Cor. 85: Eph. 1’, 2, 3°16; Phil. 4%: Col. 1%, 2%). 

τῦφος, τό (i Clem. 13°). 


9. Verbal Nouns in -po. a. The abundance of verbal nouns in -pa 
is characteristic of Hellenistic Greek from Aristotle onwards. The 
following instances from the LXX are taken at random — 


ἀγνόημα Gen. 43” (6 times in all). 

ἀνόμημα 1 Κα. 25% (17 times in all). 

διχοτόμημα Gen. 15" (5 times in all). 
κατάλειμμα Gen. 45’ (20 times in all). 
ὕψωμα... γαυρίαμα. . . καύχημα Judith 15%. 


ὃ. A point better worth noting is the preference for the short 
radical vowel in their formation, e.g. — 

ἀνάθεμα Lvt. 27% ete. So in N.T. Acts 23%: Rom. 95: i Cor. 
12°, 16”: Gal. 153. In Judith 16” we have the classical form 
ἀνάθημας For the short vowel in the LXX, cp. θέμα, ἔκθεμα, 
ἐπίθεμα, παράθεμα, πρόσθεμα, σύνθεμα. 

ἀφαίρεμα Ex. 29%: Lyvt. 755 ete. 

ἄφεμα i Mac. 9%: So κάθεμα, Is. 3%, Ezk. 16". 

δόμα Gen. 25° ete. Soin N.T. 

εὕρεμα Sir. 20°, 295, 

ἕψεμα Gen. 25” ete. 

σύστεμα Gen. 1” etc. So dvacreuo. In Judith 12° ἀνάστημα. 

χύμα (for χεῦμα) ii Mac. 253 


10. Non-Attic Forms of Substantives. 
ἀλώπηκας accusative plural (Jdg. 15*) for ἀλώπεκας. 
ἄρκος (i K. 17*) for ἄρκτος, which does not occur. Cp. Rev. 13? 
ἄρκου. 
diva (Job 13", 2810) for δίνη. 
ἔνυστρον (Dt. 185) for ἤνυστρον. So in Jos. Ant. IV 4 § 4. 








ACCIDENCE 29 


ἐπαοιδός (Ex. 7") for ἐπῳδός, which does not occur. 

κλίβανος (Ex. 7%) for xp¢Bavos. So also in N.T. 

μόλιβος (ἔχ. 15”), the Homeric form, for μόλυβδος. 

ταμεῖον (Ex. 7%: Jdg. 3”, 15', 16”) for ταμιεῖον, which also occurs 
frequently. The shorter form is common in the Papyri. 

ὑγεία (Tob. 85) for ὑγίεια. In later Greek generally ὑγεία is usual, 
but the fuller form prevails in the LXX. 

χείμαρρος (i K. 17”) for χειμάρρους. 

11. Non-Attic Forms of Adjectives. 

εὐθής, εὐθές for εὐθύς, εὐθεῖα, εὐθύ, Which also occurs frequently. 

ἥμισυς, -v is an adjective of two terminations in the LXX. ἡμίσεια 
does not occur. Cp. Nb. 34% τὸ ἥμισυ φυλῆς Μανασσή with 
Jos. Ant. LV 7 ὃ 8 καὶ τῆς Μανασσίτιδος ἡμίσεια. 

χάλκειος, -α, -ov, the Homeric form, occurs in Jdg. 16”, i Esd. 1%, 
5 times in Job, and in Sir. 28” for χαλκοῦς, χαλκῆ, χαλκοῦν, 
which is very common. 

ἀργυρικός 1 Esd. 8% only. Cp. Aristeas ὃ 37, who has also édai- 
KOS, σιτικός, χαριστικός (88 112, 37, 227). 

αἰσχυντηρός Sir. 26%, 35", 421 only. 

σιγηρός Prov. 18%, Sir. 26" only. 

κλεψιμαῖος Tob. 2% only. 

θνησιμαῖος often used in the neuter for ‘a corpse,’ e.g. iii K. 13”. 


12. Comparison of Adjectives. 

ἀγαθώτερος (Jdg. 11”, 15") is perhaps an instance of that ten- 
dency to regularisation in the later stages of a language, 
which results from its being spoken by foreigners. 

αἰσχρότερος (Gen. 41) is good Greek, though not Attic. Αἰσχίων 
does not seem to occur in the LXX. 

ἐγγίων and ἔγγιστος are usual in the LXX, e.g. Ruth 3”, iii K. 205, 
‘Eyytrepos does not seem to occur at all, and ἐγγύτατος only in 
Job 6", 19". 

πλησιέστερον adv. for πλησιαίτερον (iv Mac. 12’). 


13. Pronouns. a. Classical Greek has no equivalent for our unem- 
phatic pronoun ‘he.’ One cannot say exactly ‘he said’ in the Attic 
idiom. Αὐτὸς ἔφη is something more, and ἔφη something less, for it may 
equally mean ‘she said.’ The Greek of the LXX gets over this diffi- 
culty by the use of αὐτός as an unemphatic pronoun of the 3d person. 

i K. 17” καὶ εἶδεν Τολιὰδ τὸν Δαυεὶδ καὶ ἠτίμασεν αὐτόν, ὅτι αὐτὸς ἦν 
παιδάριον καὶ αὐτὸς πυρράκης μετὰ κάλλους ὀφθαλμῶν. 


30 GRAMMAR OF SEPTUAGINT GREEK 


In the above the repeated αὐτός is simply the nominative of the 
αὐτόν preceding. In a classical writer αὐτός so used would neces- 
sarily refer to Goliath himself: For other instances see Gen. 3%", 
39%: Nb. 17°, 22”: Jdg. 13°7* 144: i K. 175, 18% Winer denied 
that this use of αὐτός is to be found inthe N.T. But here we must dis- 
sent from his authority. See Mt. 5° and following: Lk. 6”: i Cor. 7”. 

b. As usual in later Greek the compound reflexive pronoun of the 
3d person is used for those of the 1st and 2d. 


Gen. 43” καὶ ἀργύριον ἕτερον ἠνέγκαμεν μεθ᾽ ἑαυτῶν. Dt. 37 καὶ τὰ 
σκῦλα τῶν πόλεων ἐπρονομεύσαμεν ἑαυτοῖς. i K. 178 ἐκλέξασθε 


ἑαυτοῖς ἄνδρα. 
So also in Aristeas 88 3, 213, 217, 228 (ἑαυτόν = σεαυτόν), 248. 
This usage had already begun in the best Attic. Take for instance— 
Plat. Pheedo 91 C ὅπως μὴ ἐγώ . .. ἅμα ἑαυτόν τε καὶ ὑμᾶς ἐξαπατή- 
σας, 78 B δεῖ ἡμᾶς ἐρέσθαι ἑαυτούς, 101 D σὺ δὲ δεδιὼς ἄν. .. τὴν 
ἑαυτοῦ σκιάν. 
Instances abound in N.T. 


Acts 23" ἀνεθεματίσαμεν ἑαυτούς, 5” προσέχετε ἑαυτοῖς. 


c. A feature more peculiar to LXX Greek is the use of the personal 
pronoun along with the reflexive, like the English ‘me myself, ‘ you 
yourselves,’ ete. | a 

Ex. 6° καὶ λήμψομαι ἐμαυτῷ ὑμᾶς λαὸν ἐμοί, 20” οὐ ποιήσετε ὑμῖν 
ἑαυτοῖς. ; 
So also Dt. 47°: Josh. 22%, 

As there is nothing in the Hebrew to warrant this duplication of 
the pronoun, it may be set down as a piece of colloquial Greek. 

d. The use of ἴδιος as a Mere possessive pronoun is common to the 
LXX with the N.T. eg. — 

Job 7" οὐδ᾽ οὐ μὴ ἐπιστρέψῃ εἰς τὸν ἴδιον οἶκον. Mt. 225 ἀπῆλθον, 
ὃ μὲν εἰς τὸν ἴδιον ἀγρόν, ὃ δὲ ἐπὶ τὴν ἐμπορίαν αὐτοῦ. 

14. Numerals. a. δυσί(ν) is the regular form for the dative of δύο. 
So also in N.T. e.g. Mt. 6%, 22°: Lk. 16": Acts 12° 

δυεῖν occurs in Job 13”, δυοῖν in iv Mac. 1%, 15%. Sometimes δύο 
is indeclinable, e.g. Jdg. 16% τῶν δύο ὀφθαλμῶν. 

ὃ. The following forms of numerals differ from those in clas-’ 

sical use : — | iy 

δέκα. δύο Ex. 287: Josh. 21%, 18%: i Chr. 6%, 15", 25°", So in 
N.T. Acts 19’, 24". Οὐ. Aristeas § 97. wile 











ACCIDENCE 31 


δέκα τρεῖς Gen. 17”: Josh. 195, 
δέκα τέσσαρες Josh. 15%: Tob. 8°. So in N.T. ii Cor. 125, Gal. 21. 
Cp. Diog. Laert. VII § 55. 
δέκα πέντε Ex. 27": Jdg. 8%: ii Κι. 19". Soin N.T. Gal. 1%, 
δέκα ἕξ Gen. 46%: Ex. 26%: Josh. 15%. 
δέκα ἑπτά Gen. 37", 47%. 
δέκα ὀκτώ Gen. 46”: Josh. 24%”: Jdg. 3%, 10°, 20": i Chr. 12%: 
Cnr. £1", . 
The above numerals occur also in the regular forms — 
δώδεκα Gen. 5%. 
τρεῖς Kal δέκα, τρισκαίδεκα Nb. 29", 
τέσσαρες καὶ δέκα Nb. 16%. 
πέντε καὶ δέκα Lvt. 277: ii K. 9. 
ἑκκαίδεκα, ἕξ καὶ δέκα Nb. 31% “6 δ, 
ἑπτὰ καὶ δέκα Jer. 399, 
ὀκτὼ καὶ δέκα ii K. 8:8, 
ἐννέα καὶ δέκα 11 K. 2” only. 
6. The forms just given may be written separately or as one word. 
This led to the τέσσαρες in τεσσαρεσκαίδεκα becoming indeclinable, e.g. — 


ii Chr. 25° vious τεσσαρεσκαίδεκα. 


The same license is extended in the LXX to δέκα τέσσαρες. 


Nb. 29” ἀμνοὺς ἐνιαυσίους δέκα τέσσαρες ἀμώμους. 


The indeclinable use οὗ τεσσαρεσκαίδεκα is not peculiar to the LXX. 

Hdt. VII 36 τεσσαρεσκαίδεκα (τριήρεας). Epict. Ench. 40 ἀπὸ 

τεσσαρεσκαίδεκα ἐτῶν. Strabo p. 177, IV 1 8 1 προσέθηκε δὲ 
τεσσαρεσκαίδεκα ἔθνη, 189, IV 2 § 1 ἐθνῶν τεσσαρεσκαίδεκα. 


d. The alternative expressions 6 εἷς καὶ εἰκοστός (ii Chr. 24”) and 
6 εἰκοστὸς πρῶτος (ii Chr. 25%) are quite classical: but the following 
way of expressing days of the month may be noted — 


Haggai 2' μιᾷ καὶ εἰκάδι τοῦ μηνός. i Mac. 1° πέμπτῃ καὶ εἰκάδι 
τοῦ μηνός. Cp. 4. ii Mac. 105 τῇ πέμπτῃ καὶ εἰκάδι τοῦ αὐτοῦ 
μηνός. 

VERBS, 15-38 


15. The Verb Etvar. ἤμην the 1st person singular of the imperfect, 
which is condemned by Phrynichus, occurs frequently in the LXX. 
It is found also in the N.T.—i Cor. 13": Gal. 1%”: Acts 10°, 11°”, 


32 GRAMMAR OF SEPTUAGINT GREEK 


2229: Mt. 25%: Jn. 11". According to the text of Dindorf it occurs 
even in Eur. Hel. 931. It is a familiar feature of Hellenistic Greek, 
being common in Philo and Josephus, also in the Pastor of Hermas, 
and occurring moreover in such authors as Epictetus (Diss. I 16 
§ 19), Plutarch (Pomp. 74), Diogenes Laertius (VI § 56), Lucian 
(Asinus 46). 

ἧς for ἦσθα, which is condemned by the same authority, occurs in 
Jdg. 11”: Ruth 85: Job 38*: Obd. 1". Cp. Epict. Diss. IV 1 ὃ 182. 

ἔστωσαν is the only form for the 3d person plural imperative, 
neither ἔστων nor ὄντων being used. This form is found in Plato 
(Meno 92D). See § 16 d. 

ἤτω for ἔστω occurs in Ps. 103": i Mac. 10, 16%. So in N.T.i Cor. 
16”: James 5% Op. Herm. Past. Vis. III 3 ὃ 4: i Clem. 48°, where 
it occurs four times. 

ἤμεθα for ἦμεν occurs in i K. 25%: Baruch 1". This form appears 
in the Revisers’ text in Eph. 25, 


16. The Termination -cav. a. Probably the thing which will first 
arrest the attention of the student who is new to the Greek of the 
LXX is the termination in -cay of the 3d person plural of the his- 
torical tenses of the active voice other than the pluperfect. 

There are in Greek two terminations of the 3d person plural of 
the historic tenses — (1) in -ν, (2) ἴῃ -σαν. Thus in Homer we have 
ἔβαν and also ἔβησαν. In Attic Greek the rule is that thematic 
aorists (i.e. those which have a connecting vowel between the stem 
and the termination) and imperfects take ν, e.g. — 

é-Avo-a-v, €AaB-o-v, ἐ-ς-λάμβαν-ο-ν, 
while non-thematic tenses and the pluperfect take -cav, e.g. — 
é-do-cav, ἐ-τίθε-σαν, ἐ-λε-λύκ-ε-σαν. 
In the Greek of the LXX, which in this point represents the Alex- 
andrian vernacular, thematic 2d aorists and imperfects may equally 
take -σαν. 
Of 2d aorists we may take the following examples — 
εἴδοσαν or ἴδοσαν, εἴποσαν, ἐκρίνοσαν, ἐλάβοσαν, ἐπίοσαν, εὕροσαν, ἐφέ- 
ροσαν (= 2d aor.), ἐφάγοσαν, ἐφύγοσαν, ἤλθοσαν, ἡμάρτοσαν, ἤροσαν 
(Josh. 3"). 
Compounds of these and others abound, e.g. — 
ἀπήλθοσαν, διήλθοσαν, εἰσήλθοσαν, ἐξήλθοσαν, παρήλθοσαν, περιήλθο- 
σαν, προσήλθοσαν, συνήλθοσαν, ἐνεβάλοσαν, παρενεβάλοσαν, ἐξελίπο- 
σαν, κατελίποσαν, ἀπεθάνοσαν, εἰσηγάγοσαν. 











ACCIDENCE 93 


ὃ. Instances of imperfects, which, for our present purpose, mean 
historic tenses formed from a strengthened present stem, do not 
come so readily to hand. But here are two— 


ἐλαμβάνοσαν Ezk. 22”. ἐφαίνοσαν i Mac. 4”. 


These seem to be more common in the case of contracted vowel 
verbs — 


ἐγεννῶσαν Gen. 64 εὐθηνοῦσαν Lam. 1°. 
ἐπηξονοῦσαν Nb. 1%. ἡνομοῦσαν Ezk. 22", 
ἐποιοῦσαν Job 1“. κατενοοῦσαν Ex. 33°, 
érarewovoav Judith 4%, οἰκοδομοῦσαν ii Esd. 14%. 
εὐλογοῦσαν Ps. 61°. παρετηροῦσαν Sus. OY. 


ἐδολιοῦσαν Ps. 5°, 155, 


Cp. Herm. Past. Sim. V1 2 § 7 εὐσταθοῦσαν, IX 9 § 5 ἐδοκοῦσαν. 

Such forms occur plentifully in Mss. of the N.T., but the Revisers’ 
text has only ἐδολιοῦσαν in Romans 8” (a quotation from Ps. 13°) 
and παρελάβοσαν in 11 Thes. 3°. 

6. The same termination -cay sometimes takes the place of -εν in 
the 3d person plural of the optative. 


αἰνέσαισαν Gen. 49°. θηρεύσαισαν Job 18’. 
εἴποισαν Ps. 34”. ἴδοισαν Job 21”. 

ἐκκόψαισαν Prov. 24”. καταφάγοισαν Prov. 30". 
ἐκλείποισαν Ps. 103*. ὀλέσαισαν Job 18", 20”. 
ἔλθοισαν Dt. 33%: Job 18°". περιπατήσαισαν Job 20*. 
ἐνέγκαισαν Is. 66”. ποιήσαισαν Dt. 1*. 
εὐλογήσαισαν Ps. 34”. πυρσεύσαισαν Job 20", 
εὕροισαν Sir. 33°. ψηλαφήσαισαν Job 5%, 12%. 


d. In Hellenistic Greek generally -cay is also the termination of 
the 3d person plural of the imperative in all voices, e.g. — 


i K. 30” ἀπαγέσθωσαν καὶ ἀποστρεφέτωσαν. 


For instances in N.T. see i Cor. 7**: i Tim. δέ: Tit. 3%: Acts 
2A”, 25°. 


17. Termination of the 2d Person Singular of Primary Tenses Middle 
and Passive. In the LXX, as in Attic, the 2d person singular of the 
present and futures, middle and passive, ends in -y, e.g. ἄρξῃ, φάγῃ, 
λυπηθήσῃ. The only exceptions to this rule in Attic are βούλει, οἴει, 
ὄψει, and ἔσει, of which the last is only used occasionally. In the 
LXX we have'oye in Nb. 23”. 


34 GRAMMAR OF SEPTUAGINT GREEK 


The full termination of the 2d person singular of primary tenses 
middle and passive (-ca), which in Attic Greek appears only in the 
perfect of all verbs and in the present of -w verbs, as λέλυ-σαι, 
δίίδο-σαι, is occasionally to be found in the LXX in other cases. 

ἀπεξενοῦσαι iii Καὶ. 145, ; 
κοιμᾶσαι Dt. 31% (A). 
κτᾶσαι Sir. 6’. 
πίεσαι Dt. 28%: Ruth 25}: iii K.17*: Ps. 1275: Jer. 29% (A): 
Ezk. 44, 124,23", 
φάγεσαι Ruth 2%; ἘΚ. 1218, 
So in N.T. — | 
καυχᾶσαι Rom. 2%": i Cor. 4. 
κατακαυχᾶσαι Rom. 9°. 
ὀδυνᾶσαι Lk. 16”. 


φάγεσαι καὶ πίεσαι σύ Lk. 175, 


The Pastor of Hermas yields us ἐπισπᾶσαι, πλανᾶσαι, χρᾶσαι. Such 
forms are still used in Modern Greek. . 

In theory -oa is the termination of every 2d person singular in the 
middle and passive voices, as in 6-80-cat, λέλυ-σαι, SO that πέε-σαι 18 
a perfectly regular formation. But in Attic Greek the o has dropped 
out wherever there is a connecting vowel, and then contraction has 
ensued. Thus πίεσαι becomes first πίεαι, and finally ri. Confirma- 
tion of this theory is to be found in Homer, where there are many 
examples of the intermediate form, e.g. ἀναίρεαι, δευήσεαι, ἔρχεαι, εὔχεαι, 
ἴδηαι, κέλεαι, λέξεαι, λιλαίεαι, μαίνεαι, νέμεαι, ὀδύρεαι, πώλεαι. It is an 
interesting question whether πίεσαι and φάγεσαι are survivals in the 
popular speech of pre-Homeric forms, or rather revivals, as Jannaris 
and others think, on the analogy of the perfect middle and passive 
of all verbs and of the present middle and passive of -μὲ verbs. 

In καυχᾶσαι and the like, contraction has taken place in the vowels 
preceding the o (καυχάεσαι = καυχᾶσαι). ἀπεξενοῦσαι (iii K. 14°) looks 
like a barbarism for ἀπεξένωσαι. 

As against these fuller forms, we sometimes find contracted forms 
in the LXX, where the -ca is usual in Attic. | 

δύνῃ for δύνασαι. Dan. O' 5% Soin N.T. Lk. 165: Rev. 2%. In os 
Eur. Hec. 253 Porson substituted dive for δύνῃ, as being more : 
Attic. δύνασαι itself occurs in Job 10%, 35% ™, 425: Wisd. 11”: | 
Dan. Θ 2%, 4%, 5%: Bel @*. 

ἐπίστῃ for ἐπίστασαι. Nb. 20%: Dt. 225: Josh. 14°: Job 38*: Jer. 
17%; Ezk. 374. | 








ee “ΟΕ 





ACCIDENCE 35 


18. Aorist in -α, a. Another inflexional form for the frequency of 
which the classical student will hardly be prepared is the aorist in 
-a in other than semivowel verbs. Attic Greek offers some rare 
instances of this formation, as εἶπ-α, yveyx-a, ἔχε-α, and in Homer we 
have such stray forms as κήαντες (Od. IX 231), ἀλέασθαι (Od. IX 274), 
ceva (11. XX 189). Nevertheless this is the type which has pre- 
vailed in the modern language. 

ὃ. In Attic the aorist εἶπα occurs more frequently in the other 
moods than in the indicative (e.g. Plat. Soph. 240 D εἴπαιμεν, Prot. 
353 A εἴπατον imperative, Phileb. 60 D εἰπάτω, Meno 71.D εἶπον 
imperative). 

In the LXX this aorist is equally common in the indicative. 

εἶπα Dt. 1%: Ps. 40°." 

εἶπας Gen. 44%: Judith 16%. Cp. Hom. 11. I 106, 108. 

εἴπαμεν Gen. 425), 44” 76, 3 

εἴπατε Gen. 43”, 44%, 45°. 

πο Jdg. 14% 8; i K. 10": ii K. 17%, 19%: iv K. 1°: Tob. 7°: 
Jer. 497. 

εἰπόν Gen. 45": Dan. O! 21. 

εἰπάτω Dan. Θ 27. 

εἴπατε (imperative) Gen. 50’. Cp. Hom. Od. III 427. 

εἴπας Gen. 467. 


6. While the classical aorist ἦλθον is common in the LXX, the 
form with -a alse occurs, especially in the plural. 


ἤλθαμεν Nb. 13”. 

ἤλθατε Gen. 26%, 42": Dt. 1%: Jdg. 11’. 

ἦλθαν Gen. 47%: Jdg. 12): ii K. 17%, 24’: ii Chr. 25%: Dan. 
Θ 23, 

ἐλθάτω Esther δ58: Is. 5%: Jer. 17:5, 

ἔλθατε Prov. 9°. 

εἰσελθάτωσαν Ex. 14°. 


This aorist is common in Mss. of the N.T., but has not been 
admitted into the Revisers’ text. Cp. Herm. Past. Vis. I 4 § 1 ἦλθαν, 


8 3 ἀπῆλθαν : i Clem. 38° εἰσήλθαμεν. 


d. By the side of εἶδον we have an aorist in -a, especially in 
the 8d person plural, where its advantage is obvious. (See h 
below.) 

εἴδαμεν i Κα. 10%. 
εἶδαν Jdg. 6%, 16%: i K. 6%: ii K. 10%™. 


36 GRAMMAR OF SEPTUAGINT GREEK 


6. Similarly by the side of εἷλον we have parts formed as though 
from εἷλα. 
καθεῖλαν Gen. 44"; 11 K. 19%. 
εἵλατο Dt. 2608, 
ἀνείλατο Ex. 2°. 
ἀφείλατο 1 K. 30%. 
διείλαντο Josh. 22%. 
ἐξειλάμην i K. 10) 
ἐξείλατο Ex. 1858: Josh. 24: 1 K. 124, 17%, 30%. 
παρείλατο Nb. 11”. 
f. The aorist ἔπεσα occurs frequently in the 3d person plural, but 
is rare in other parts. 
ἔπεσα Dan. Ο’ 8". πεσάτω Jer. 44” (AS), 49? (AS). 


ἔπεσας ii Κα. 3*. πέσατε Hos. 10°. 


Among compounds we find ἀποπεσάτωσαν, διέπεσαν, ἐνέπεσαν, ἐπέπεσαν. 
So in N.T. — 
ἔπεσα Rev. 1”. 
ἔπεσαν Rey. 5%, 6%, 11, 17%: Hb. 11”. 
ἐξεπέσατε Gal. 5*. 
Cp. Polyb. III 19 § 5 ἀντέπεσαν. 
g. Other aorists of the same type are — 


ἀπέθαναν Tob. 3°. ἔλαβαν ii K. 23%. 
ἐγκατέλιπαν ii Chr. 29°. ἐφάγαμεν li Κα. 19”. 
ἔβαλαν 111 K. 6°. ἔφυγαν Jdg. 75, 


ἐμβάλατε Gen, 44’. 

h. The frequency of the 3d person plural in this form is no 
doubt due to a desire to differentiate the 3d person plural from 
the 1st person singular, which are confounded in the historic tenses 
ending in -ov. It also secured uniformity of ending with the aorist 
in-oa. In ii K. 10" we have this collocation — 

εἶδαν... ἔφυγαν. .΄. εἰσῆλθαν . . . ἀνέστρεψαν. 

In Jdg. 65 we find the anomalous form ἀνέβαιναν followed by συν- 

ave Batvov. 


19. Augment. a. The augment with the pluperfect is at times omit- 
ted by Plato and the best Attic writers. Instances in the LXX are — 


βεβρώκει i K. 30”. ἐνδεδύκει Lyt. 16. 
δεδώκειν ii K. 18". ἐπιβεβήκει Nb. 22”. 
δεδώκει 111 Ια. 10”. πεπώκειἱ K. 80:3, 


ἐνδεδύκειν Job 29:5 


ΞΘ 


πα SS 





ACCIDENCE 387 


So in N.T. — 
δεδώκει Mk. 14“. μεμενήκεισαν 1 Jn. 2”, 
δεδώκεισαν Jn. 117: cp. Mk. 15”. πεπιστεύκεισαν Acts 14%, 
ἐκβεβλήκει Mk. 16°. πεποιήκεισαν Mk. 15’. 


κεκρίκει Acts 20**. 


But in the LXX we occasionally find other historic tenses with- 
out the augment, e.g. ii Esd. 14" οἰκοδομοῦσαν. This is especially the 
case with εἶδον. 


ἴδες Lam. 3”. ἴδον Gen. 37%, 405, 
ἴδεν Gen. 37°, 408. πρόιδον Gen. 378 


b. In Attic Greek, when a preposition had lost its force and was 
felt as part of the verb, the augment was placed before, instead of 
after, it, as ἐκάθευδον, ἐκάθιζον, ἐκαθήμην. 

The same law holds in the Greek of the LXX, but is naturally 
extended to fresh cases, e.g. to προνομεύειν, which in the Alexandrian 
dialect seems to have been the common word for ‘to ravage.’ 

ἐπρονομεύσαμεν Dt. 2”, 37. ἠνεχύρασαν Job 245, 
ἐπρονόμευσαν Nb. 915. 

6. The aorist ἤνοιξα is already found in Xenophon. Inthe LXX it 
is common, though by no means to the exclusion of the form with 
internal augment. Besides ἤνοιξα itself, which is conjugated through- 
out the singular and plural, we have also the following — 

ἠνοίχθη Nb. 16”: Ps. 105”, 108°. ἤνοιγον 1 Mac. 113, 
ἠνοίχθησαν Ezk. 1}. ἠνοίγετο 111 Κὶ. 77. 
ἠνοιγμένα Is. 425, 

So also in N.T. — 

ἤνοιξε Acts 12", 14”: Rev. 85. διηνοιγμένους Acts 7%, 
διήνοιξε Acts 16™. ἠνοίγη Rev. 11”. 


Besides the Attic form with double internal augment, dvéwéa, the 
LXX has also forms which augment the initial vowel of this, and so 


display a triple augment — 


nvewge Gen. 8°: iii Mac. 6%. 
ἠνεῴχθησαν Gen. 7": Sir, 43%: Dan. 7”. 
ἠνεῳγμένους iii K. 8”: ii Chr. 6” ie 7; Neh. 15, 
nvewypeva ili K. 8”. 

So in N.T.— 
nvewypevov Rev. 10°. 


38 GRAMMAR OF SEPTUAGINT GREEK 


d. In προφητεύειν the internal augment is wrong, since the verb is 
formed on the noun προφήτης. In the LXX προεφήτευσεν occurs only 
in i K. 18” (A) and Sir. 46”. Nevertheless this is the form which 
has been everywhere preferred in the Revisers’ text of the N.T. 

προεφήτευον Acts 19°. 
προεφήτευσε Mt. 15’: Mk. 76: Lk. 1%: Jn. 117: Jude™. 
προεφητεύσαμεν Mt. 7. 
προεφήτευσαν Mt. 11°. 

6. Instances of double augment in the LXX are — 
ἀπεκατέστη Ex. 15”. 
ἀπεκατέστησεν 1 Esd. 1583 


ἠνωχλήθην i K. 801, Οὐ. Dan. 3: Dan. Ο 6%. 


20. Reduplication. a. In verbs compounded with a preposition 
reduplication is sometimes applied to the preposition. 
kexatapapevos Dt. 21%: Sir. 3%. Cp. Enoch 27?. 
πεπρονομευμένος Is. 42%. Cp. § 19 ὃ. 


ὃ. In the form κεκατήρανται (Nb. 22°, 243, Cp. Enoch 273.) we 
have what may be called double reduplication. 

6. With ῥεριμμένος (Jdg. 4”) and ἐκρεριμμένην (Jdg. 15%) may be 
compared Homer’s ῥερυπωμένα (Od. VI 59). ῥερίφθαι [ῥερῖφθαι] is 
cited from Pindar by Chceroboseus. 

d. The reduplicated present ἐκδιδύσκειν occurs in four passages — 
i K. 318: ii K. 23": Neh. 4%: Hos. 71. It is used also by Josephus. 
Κιχρᾶν, ‘to lend,’ occurs in three passages—i K. 1%: Prov. 13": 
Ps. 111°. κίχρημι is used in this sense by Demosthenes. 

6. The verb κράζειν has a reduplicated weak aorist, ἐκέκραξα, which 
is very common, especially in the Psalms; also a reduplicated strong 
aorist, though this is very rare. 

éxexpayev Is. 6°, ἐκέκραγον Is. 6%. 


21. Attic Future. a. What is called the Attic future, 1.6. the future 
out of which o has dropped, is more common in the LXX than in 
Attic Greek. Thus the future of ἐλπίζειν, so far as it appears in 
Attic authors at all, is ἐλπίσω: but in the LXX it is always ἐλπιῶ. 
Among verbs in -ἰζω which take this form of future are — 


αἰχμαλωτίζειν ἐγγίζειν κερατίζειν οἰωνίζειν 
ἀποσκορακίζειν ἐπιστηρίζειν κομίζειν σαββατίζειν 
ἀφαγνίζειν εὐαγγελίζειν μελίζειν συλλογίζειν 
ἀφανίζειν καθαρίζειν μερίζειν συνετίζειν 


ἀφορίζειν καθίζειν 


~~ 


———————————— eS le ῳ 








ACCIDENCE 39 


There is no apparent reason for the contraction in the future of 
verbs in -ἰζειν. The retention of o in the future of such verbs is 
quite exceptional, as in Eccl. 11* θερίσει (mid.), Lyt. 25° ἐκθερίσεις. 
Of the two versions of Daniel O' has in 4” ψωμίσουσι, while © has 
ψωμιοῦσιν. Myview has a future in the LXX of the same sort as 
verbs in -ίζειν. 


μηνιῶ 4 sane μηνιεῖς Lyt. 198, 
μηνιεῖ Ps. ‘ 


ὃ. In Attic Greek there are a few instances of verbs in -d£ew drop- 
ping the o and contracting in the future. Thus βιβάζειν, ἐξετάζειν 
have the futures βιβῶ, ἐξετῶ in addition to the full forms. In the 
LXX the former of these sometimes retains the o in the future (Dt. 
6’: Ps. 31°: Is. 40%: Wisd. 6°: Sir. 13"), the latter always: but the 
tendency which they exemplify is carried out in the case of other 
verbs in -afew. Hence we meet with the following futures — 


dp7a Lyt. 19”. 

ἁρπῶμαι Hos. 5%, 

ἐκδικᾶται Lyt. 1918: Dt. 32%: Judith 11”. 

ἐργᾷ Gen. 4”, 297; Ex. 20°, 34%: Lvt. 25°: Dt. 5%,15%: ii K. 9”. 
ἐργᾶται Lvt. 25°: Job 33”. 

ἐργῶνται Is. 5”: Jer. 8159, 22%, 41": Ezk. 48”. 

κατεργᾷ Dt. 28%. 

κοιμᾷ Dt. 51: 

κοιμᾶται Job 8, 


6. Both in the LXX and in the N.T. semivowel verbs, 1.6. those © 
with A, Ps By ν) have a contracted ere as in Attic, e.g. ψαλῶ, σπερεῖς, 
τεμεῖς, ῥανεῖ. 

d. In Attic Greek the future of χέω is still χέω and indistinguish- 
able from the present. In the LXX the future is distinguished by 
being treated as a contracted tense. Thus we have— 

ἐκχεῶ, ἐκχεεῖς, ἐκχεεῖ, 
ἐκχεεῖτε, ἐκχεοῦσι. 


The 1st person plural does not seem to occur. 

6. To the contracted futures the LXX adds the post-classical ἑλῶ, 
from the same stem as efAov. This future occurs both in the active 
and the middle voices, 6.5. ἀφελῶ (Nb. 11”), ἐξελεῖσθε (Josh. 2”). 

So in N.T. — 


ἀνελεῖ ii Th. 2°. 


40 GRAMMAR OF SEPTUAGINT GREEK 


f. In Attic τελεῖν and καλεῖν are in the future indistinguishable 
from the present. In the later Greek of the LXX this ambiguity 
is avoided by the retention of the full form of the future. Thus 
we have— 

συντελέσω, συντελέσεις, συντελέσει, 
συντελέσετε, συντελέσουσιν, 
and 
καλέσω, καλέσεις, καλέσει, 
καλέσετε, καλέσουσιν. 


g. The future ὀλέσω, which is common in Homer but rare in 
Attic, does not occur in the LXX, which has only the contracted 
forms — 

ὀλεῖ Prov. 1”. ὀλοῦνται Prov. < 13*, 15°, 16%, 25”. 
ὀλεῖται Job 83, 


h. On the other hand, ἐλάσεις in Ex. 25" is the only instance of 
the future of ἐλαύνω in the LXX. 

i. In Attic oxeddvvyu has future σκεδῶ, but in the LXX it retains 
the σ, 6.6. διασκεδάσω Jdg. 2). 


22. Retention of Short Vowel in the Future. As ἃ rule in Greek 
a and ε verbs lengthen the vowel in forming the future. Exceptions 
are ordw and yaAdw among a verbs, and among ε verbs αἰνέω, καλέω, 
τελέω. When the vowel is short in the future, it is also short in the 
1st aorist. 

To the e verbs which have the vowel short in the future and Ist 
aorist we may add from the LXX πονεῖν, φθονεῖν, φορεῖν. 

So in N.T.— 


ἐφορέσαμεν . . . φορέσομεν i Cor. 15®. 
Cp. Herm. Past. Sim. 1X 13 § 3, 15 § 6 ἐφόρεσαν. 


23. Aorist of Semivowel Verbs. In Attic Greek semivowel verbs 
with ἅ in their stem lengthen the a into y in forming the 1st aorist 
(as φαν-, ἔφηνα), except after « or p, when they lengthen into a (as 
puav-, ἐμίᾶνα, περαν-, ἐπέρᾶνα). See G. ὃ 672. . 

In the LXX many such verbs lengthen into ἃ when the a of the 
stem is preceded by a consonant. Hence we meet with such forms 
as ἐγλύκανας, ἐκκάθαρον, ἐξεκάθαρα, ἐπέχαρας, ἐπίφανον, ἐποίμανεν, ἐσήμα- 
νεν, σημάνῃ, ὑφᾶναι, ὕφανεν, ὑφάνῃς, ψάλατε. In Amos δ᾽ ἔσφαλεν is 
ambiguous, as it might be 2d aorist. 

The form καθάρῃς is read in Dindorf’s text of Xen. Gc. 18 ὃ 8, 


ACCIDENCE 41 


and in Hermann’s text of Plato Laws 735 we have καθάρῃ in B fol- 
lowed by καθήρειεν in D. The aorist ἐσήμανα is found as early as Xen- 
ophon. Cp. Aristeas §§ 16, 33. ’Exépdava was always regarded as 
good Attic. 

Such forms are also to be found in the N.T., e.g. — 


ἐβάσκανεν Gal. 3%. ἐσήμανεν Rey. 1, 


24. The Strong Tenses of the Passive. The Greek of the LXX dis- 
plays a preference for the strong over the weak tenses of the passive, . 
ie. for the tenses which are formed directly from the verbal stem, ' 
namely, the 2d aorist and the 2d future. Thus ἠγγέλην, which is 
not to be found in classical authors, except in a disputed reading of 
Eur. J. T. 932, occurs frequently (in compounds) in the LXX, and the 
future passive, when employed, is the corresponding form in -ἥσομαι, 
e.g. Ps. 21" ἀναγγελήσεται, Ps. 58% διαγγελήσονται. 

So again from ῥίπτω we find only the 2d aorist and 2d future pas- 
sive, e.g. Ezk. 19” ἐρρίφη, τὶ K. 207 ῥιφήσεται. 

The following are other instances of the same formation : — 


βραχήσεται (βρέχω) Is. 34’. 
γραφήσονται Ezk. 13°. Cp. Aristeas § 32. 


διεθρύβησαν Nahum 1°. 
ἐκλεγῆναι Dan. O' 11”. 
ἑλιγήσεται Is. 545. 
ἐνεφράγη Ps. 62”. 
ἐξαλιφῆναι i Chr. 29%. Cp. Plat. Phedr. 258 B. 
ἐπεσκέπησαν 1 Chr. 26". 
ἠκαταστάτησαν Tobit 1”. 
ὀρυγῇ Ps. 93%. 
περιεπλάκησαν Ps. 118%. 
συνεφρύγησαν Ps. 101+. 
ὑπετάγησαν Ps. 59”. 


25. The Verbs πεινᾶν and διψᾶν. In Attic Greek these two verbs 
contract into ἡ instead of a. In the LXX they contract into a, and 
πεινάω further forms its future and aorist in a instead of η. 

ἐὰν πεινᾷ ... ἐὰν διψᾷ Prov. 257. ἐπείνας Dt. 205, 
διψᾷ (ind.) Is. 298. 

The parts of πεινᾶν which occur in the future and aorist are πεινά- 
σει, TELVATETE, πεινάσουσι, ἐπείνασεν, ἐπείνασαν, πεινάσω (SUb]j.), πεινάσωμεν, 
πεινάσητε. 


42 GRAMMAR OF SEPTUAGINT GREEK 


So also in N.T. — 
πεινᾶν Phil. 4”. 
πεινᾷ (ind.) i Cor. 117. 
πεινᾷ. .. διψᾷ (subj.) Rom. 12” (quoted from Proy. 25%). 
ἐάν τις διψᾷ Jn. 7%. 


For the future and aorist of πεινᾶν in N.T. see Mt. 12%, 2555: 
Lk. 4’: Jn. 6”: Rev. 7%. 


26. The Perfect of ἥκειν. ἭΚκειν in the LXX has a perfect ἧκα, 
which occurs however only in the plural. 
ἥκαμεν Gen. 474: Josh. 9”. 
ἥκατε Gen. 427°: Dt. 12: 1 Chr, 12". 
ἥκασι(ν) 18 times: 


This form occurs once in the N.T. — 
ἥκασι Mk. 83, 


Cp. i Clem. 12? in a quotation from Josh. 2%. 

The aorist ἧξα, which is found in late authors, is not used in the 
LXX. 

Wherever the form ἧκε occurs, it is either imperative, as in ii K. 
14”, or imperfect, as in ii Mae. 45), 8”, 14:55 


27. Presents formed from Perfects. a. From the perfect ἕστηκα there 
was formed a new present orjxw, which occurs in two or three pas- 
sages of the LXX. 

στήκει Jdg. 16°. στήκειν iii K. 85, 
στήκετε (imper.) Ex. 14% (A). 

So in N.T. — 
στήκει Rom. 145. 
στήκετε (ind.) Phil. 1”. 
στήκετε (imper.) 1 Cor. 16%: Gal. 5': Phil. 41: 11 Thes. 2”. 
στήκητεϊ Th. 3°: Mk. 11”. 

ὃ. Similar to this is the verb γρηγορεῖν, formed from éypyyopa. We 
may conjecture that the pluperfect éypyydpe came to be regarded as 
a contracted imperfect, and so gave rise to γρηγορῶ. 

ἐγρηγόρουν Jer. 38%. 

γρηγορεῖν 1 Mac. 12”. 

γρηγορούντων Neh. 7°. 

γρηγορήσω Jer. 38%. 

ἐγρηγορησε(ν) Jer. 5°: Bar. 2°: Dan. Θ 9%. 
ἐγρηγορήθη Lam. 1”. 








ACCIDENCE 43 


From this verb in its turn was formed a new verbal noun γρηγόρη- 
σις Dan. Θ 5%. Cp. also the proper name Γρηγόριος. 
τ So in N.T. — 
γρηγορῶμεν 1 Th. 5°. 
γρηγορεῖτε (imper.) 1 Cor. 16%: Mk. 13”. 
γρηγορήσατε i Pet. 5°. 

6. Of like origin is the aorist ἐπεποίθησα, which occurs in Job 31%. 
From πεποιθεῖν again we have the noun πεποίθησις iv K. 18”. 

d. The tendency to form new presents from perfects is already 
exhibited in Homer. Thus we have ἀνώγει (Od. V 139 etc.) formed 
from ἄνωγα, and γεγωνεῖν (Il. XII 337) from yéywva; also the imper- 
fect ἐμέμηκον (Od. 1X 439) from μέμηκα. 


28. The Verb ἱστάναι and its Cognates. By the side of the forms in 
-μι there existed from Homer downwards alternative forms in -w. 
Some of these present themselves in the LXX. Thus we have the 
following parts of the transitive verb ἱστάω. 

ἱστῶσιν i Mac. 81. 

ἱστῶν 1 K. 22%: Job 6?: Ps. 17%: Sir. 27%: Is. 44%: i Mac. 2”, 
Among its compounds we may notice the following — 

καθιστῶν Dt. 17": Dan. O' 4%. Cp. Aristeas ὃ 228. 


καθιστᾷ . . . μεθιστᾷ Dan. Θ 25, 
μεθιστῶν . . . καθιστῶν Dan, ΘΟ’ 2”. 


μεθιστῶσι i Mac. 8”. 
μεθιστᾶν iii Mac. 6%. 


So in N.T. oe 
ἱστῶμεν Rom. 3%. συνιστῶν ii Cor. 10%. 
ἀποκαθιστᾷ Mk. 9”. συνιστῶντες 1i Cor. 4’, 64. 


The form ioravew, also transitive, occurs in Ezk. 17%. Cp. Aris- 
teas §§ 280, 281 καθιστάνειν. 

So in N.T. — 

μεθιστάνειν i Cor. 13%. συνιστάνειν ii Cor. 38. Cp. 5%, 10”. 
Cp. Herm. Past. Vis. 13 § 4 μεθιστάνει. 

Later Greek has a transitive perfect ésraxa, which is implied by 
the rare, though classical, perfect passive éoraya (Plat. Tim. 81 D). 
Thus in [Plato] Axiochus 370 D we find περιέστακας. 

ἑστάκαμεν 1 Mac. 1153 
ἀφέστακα Jer. 16°. 
καθέστακα Jer. 1, 6%, 


καθεστάκαμεν i Mac. 10”. Cp. Aristeas ὃ 37. 


44 GRAMMAR OF SEPTUAGINT GREEK 


So in N.T. — 
ἐξεστακέναι Acts 8". 


In Josh. 10” there occurs the irregular perfect imperative ἑστήκατε 
with connecting vowel a instead of «. With this form may be com- 
pared πεποίθατε Ps, 145°: Is. 50%: Jer. 9%. 


29. The Verb τιθέναι and its Cognates. This verb does not offer 
much scope for remark. The imperfect is formed, so far as it 
occurs, from the alternative form τιθέω. 


ἐτίθεις Ps. 49:8. ἐτίθει Prov. 8%, 


This is in accordance with classical usage, which however has ἐτίθην 
in the 1st person. ’Eri@y is read by A in Esther 4+. 

The strong and weak aorists active seem to be about equally fre- 
quent. The only person of the latter that is missing is the 2d per- 
son plural. Ἐθήκαμεν is found (ii Esd. 15”: Is. 28”) and ἔθηκαν is 
common. 

The 2d person singular of the strong aorist middle is always 
ἔθου, as in Attic. 

In i Esd. 4” we find ἐπιτιθοῦσαν formed from the thematic τιθέω. 


30. The Verb διδόναι and its Cognates. The present tense runs 
thus — 
δίδωμι, δίδως, δίδωσι, 
διδόασιν. 


In Ps. 367 we find 3d person singular διδοῖ from the cognate διδόω. 
The imperfect runs thus — 
ἐδίδουν, ἐδίδους, ἐδίδου, 
ἐδίδουν or ἐδίδοσαν. 


Ἐδίδουν as 3d person plural occurs in ii Chr. 27°: ii Mac. 3”; 
ἐδίδοσαν in Judith 7": Jer. 447: Ezk. 23°: iii Mac. 2”. 

The imperative active δίδου is found in Tobit 45: Prov. 9°, 22. 
The 1st aorist is common in the singular and in the 3d person plural 
of the indicative, ἔδωκαν. 

The 2d aorist subjunctive runs thus — 

δῶ, δῴς, 80, 
dare, δῶσι. 

Of the above forms only διδοῖ, 3d person plural ἐδίδουν, and ἔδωκαν 
are non-Attic. 


ACCIDENCE 45 


The optative of the 2d aorist has the stem vowel long — 
δῴης Ps. 84’, 120°. 
δῴη 29 times. In Job 6°, 19”: Sir. 45” δοίη occurs as a variant. 
Cp. Aristeas ὃ 185 δῴη. 


So in N.T. — 
doy li Th. 3%: Rom. 15°: Eph. 1”: ii Tim. 1% 8, 2%. 


31. The Verb ἱέναι and its Cognates. a. The simple verb ἱέναι does 
not occur in the LXX. It has therefore to be studied in its com- 
pounds. The regular inflexion of the imperfect in Attic is supposed 
to be iny, teas, ἵει, though in Plat. Huthyd. 293 A we have 1st person 
singular ἠφίειν. “Hdiess therefore (Sus. Οἱ) may be considered 
classical. 

b. The following two passages will set before us the points that 
have to be noticed with regard to ἀφιέναι ---- 


Ex. 32” εἰ μὲν ddeis . .. ἄφες. i Esd. 47 εἶπεν ἀφεῖναι, ἀφίουσιν. 


In the former of these ἀφεῖς must be from ἀφέω, a cognate thematic 
form to ἀφίημι, but without the reduplication. 

In the latter we have a new formation which treats the redupli- 
cation as though it were itself the stem. Of this new verb we have 
the following parts — 


ἀφίω Eccl. 28, ἀφίουσι 1 Esd. 4”. 
ἀφίων Eccl. δ", 


In the N.T. also we find ἀφεῖς (Rev. 2”) and ἠφιεί(ν) (Mk. 153, 
11”) the imperfect of dgdiw. Cp. Herm. Past. Vis. III 7 81 
ἀφίουσιν. 

The weak aorist occurs in the singular and in the 3d person _ 
plural ἀφῆκαν, e.g. Jdg. 153, 

«c. A thematic verb συνιεῖν existed in classical Greek. Theognis 
565 has the infinitive συνιεῖν : Plat. Soph. 238 E uses ξυνιεῖς. Of this 
verb we find the following parts in the LXX, if we may trust the 
accentuation — 


συνιεῖν 111 Κα. 3%", συνιοῦσιν (dat. pl.) Prov. 83. 
συνιῶν ii Chr. 34”. 
So also in N.T. — 


ὃ συνιῶν Rom. 3%. In Mt. 13% the R.V. text has συνιών. 
συνιοῦσι (3d pl.) Mt. 13%: ii Cor. 10”. 


46 GRAMMAR OF SEPTUAGINT GREEK 


d. In addition to this we find a verb of new formation like 
ἀφώω --- 
συνίεις Tob. 858: Job 15%, 865, 
συνίει Prov. 21”: Wisd. 95, 
συνίων Dan, Θ 8**** and passim. 
συνιόντων (gen. pl.) ii Chr. 30”. 


In ii Chr. 26° συνιόντος and ii Esd. 8 συνιόντας the accent seems 
to be misplaced. 

The new participle συνίων has not entirely ousted the -w form in 
the LXX. We have ovneis Ps. 32”: of συνιέντες Dan. 12°: συνιέντας 
Dan. © 14: τῶν συνιέντων Dan. 11”. 

e. The 3d person plural of the 1st aorist ἧκαν, which occurs in 
Xen. Anab. IV 5 § 18, is used in the LXX in its compound 
ἀφῆκαν. 

f. The verb owiev is to be met with also in the Apostolic 
_ Fathers — 


συνίω Herm. Past. Mat. IV 2§ 1, X 1 ὃ 3. 
συνίει LV 2 ὃ 2. 

συνίουσιν Χ 1 § 6. 

oivie VI 2 §§ 3,6: Sim. IX 12 § 1. 

συνίων Barn. Ep. 12”. 


g. The 2d person singular present middle προίῃ in Job 7” is doubt- 
less formed on the analogy of Avy, but might be reached from προίεσαι 
by loss of o and contraction. 


32. The Imperatives ἀνάστα and ἀπόστα, etc. It is the by-forms in 
τω which account for these imperatives (ἀνάστα = ἀνάστα-ε). ᾿Ανάστα 
in the LXX is used interchangeably with ἀνάστηθι. Thus in Dan. 7° 
- O' has ἀνάστα, while © has ἀνάστηθι. But the same writer even will 
go from one to the other. Thus in ili K. 19 we have ἀνάστηθι ἃ in 
v. 5 and ἀνάστα in v. 7, and again in ili Κα. 20 ἀνάστα in v.15 and 4 dvd- 
στηθι in v.18. So also Ps. 43°” ἀνάστηθι... . ἀνάστα. ᾿Απόστα occurs 
in Job 7, 145, 2113. 

So in N.T., where we find in addition the 3d person singular and 
the 2d person plural. 


ἀνάστα Acts 12’: Eph. 5%. καταβάτω Mt. 27%. 
ἀνάβα Rev. 4. ἀναβάτε Rev. 11”. 


Cp. Herm. Past. Mdt. VI 2 88 6, 7 ἀπόστα. . . ἀπόστηθι, Vis. 2 ὃ 8 


Mg 
αντιστα. 





ACCIDENCE 3 47 


Similar forms are to be found even in the Attic drama and earlier. 


ἔμβα Eur. Elec. 113: Ar. Ran. 377. 
ἐπίβα Theognis 845. 

éoBa Eur. Phen. 198. 

κατάβα Ar. Ran. 30, Vesp. 979. 
πρόβα Eur. Alc. 872: Ar. Ach. 262. 


33. Special Forms of Verbs. 


αἱρετίζειν Adenominative from aiperds. 

ἀμφιάζειν iv K. 17°: Job 29", 51} (in 40° dudieoar) = ἀμφιεννύναι. 

dmoxrevvey Ex. 4%: 11 K. 4": iv Κι. 17%: Ps. 77%, 1008: Wisd. 
16%: Hab. 1”: Is. 662: Dan. Θ 2": iii Mac. 7%. 

ἀποτιννύειν Gen. 31”: Ps. 68°: Sir. 20”. 

éXeav for ἐλεεῖν. Ps. 36%, 114°: Prov. 13°, 14755, 21% 288: Sir. 
18": Tobit 13?: iv Mac. 6%, 9°. So in N.T., Jude, Cp. 
i Clem. 185: Barn. Ep. 203. 

ἐλούσθης ΕΚ. 165. 

ἑόρακας 11 Καὶ. 185, Maintained Ἦν some to be the true Attic form. 

ἐρρηγώς for ἐρρωγώς. Job 523, 

ἔσθειν for ἐσθίειν, Τινῦ. 7%, 1153, 17%, 198,36. Sir. 20% Old poetic 
form. Hom. J/. XXIV 415: Od. IX 479, X 273. 

κάθου for κάθησο. Gen. 38": ἀρ. 17%: Ruth 38: i K. 1%, 22%: 
iv K. 2 5; Ps. 1091; Sir. 97. Formed on the analogy of Avov. 
Κάθησο itself occurs in 11 Chr. 25". In Ezk. 23* we have im- 
perfect éxafov. So in N.T., Mt. 225: Mk. 12%: Lk. 205: 
Acts 2%: Hb. 1% (all quotations from Ps. 109"): James 2°. 

μαιμάσσειν Jer. 4”. 

οἶσθας Dt. 9°. Cp. Eur. Jon 999 (Dindorf). 

πιάζειν for πιέζειν. Song 2%: Sir. 237. Πιέζειν occurs only in 
Micah 6” in the original sense of ‘ to press.’ 

ῥάσσειν Jer. 23” and eight other passages. 


34, Adverbs. Hellenistic Greek supplied the missing adverb to 
ἀγαθός. ᾿Αγαθῶς occurs in Aristotle Rh. 11 11 8 1. In the LXX it 
is found ini K. 20’: iv K. 118: Tob. 13”. 

Among adverbs of time we may notice ἐκ πρωΐθεν and ἀπὸ πρωίθεν 
as peculiar to the LXX. For the former see ii K. 2”: iii K. 18”: 
i Mac. 10”; for the latter Ex. 18%: Ruth 27: Job 4”: Sir. 18”: 
i Mac. 9%. Similar to these among adverbs of place j is ἀπὸ μακρόθεν, 
Ps. 1582, Such expressions remind us of our own double form ‘from 
whence,’ which purists condemn. 


48 GRAMMAR OF SEPTUAGINT GREEK 


In the Greek of the LXX ποῦ is used for ποῖ, just as we commonly 
say ‘where’ for ‘ whither.’ 


Jdg. 19” Ilod πορεύῃ, καὶ πόθεν ἔρχῃ ; 


Cp. Gen. 377: Josh. 2°, 8": Jdg. 19%: i K. 10%: Zech. 25 

Ποῖ occurs only in a doubtful reading in Jer. 2%, and has there 
the sense of ποῦ. 

Similarly οὗ is used for of, which is not found at all. 


Jer. 51° οὗ ἐὰν Badions ἐκεῖ. 
Cp. Gen. 40°: Ex. 21%: iii K. 18%: Ezk. 12% 
So in N.T. — 
mov = moti Jn. 2", 3°, 84: Hb. 11% 


ὅπου = ὅποι James 3+. 


ὅποι Coes not occur in Biblical Greek. 


35. Homerisms. The Ionic infusion which is observable in the 
Greek of the LXX may possibly be due to the use of Homer as a 
schoolbook in Alexandria. This would be a vera causa in account- 
ing for such stray Ionisms as κυνομυίης, μαχαίρῃ, ἐπιβεβηκυίης, and 
the use of σπείρης in the Papyri; possibly also for γαιῶν, γαίαις. Such 
forms also as ἐπαοιδός, ἔσθειν, ἐτάνυσαν (Sir. 43”), μόλιβος, χάλκειος, 
χείμαρρος, πολεμιστής, have an Homeric ring about them. 


36: Movable Consonants. ν ἐφελκυστικόν is freely employed before 


consonants, as in Gen. 31”, 41%: Dt. 191; Ruth 2°: Jdg. 16". 
To ἄχρι and μέχρι s is sometimes appended before a vowel and 
sometimes not. 


Jdg. 11° ἄχρις ΓΆρνων. Josh. 4” μέχρις ov. 
Job 32" ἄχρι οὗ. i Esd. 1% μέχρι οὗ. 
ii Mac. 14” ἄχρι αἰῶνος. Job 52” μέχρι ὑμῶν. 


“Avtixpv and dyrixpus differ from one another by more than the σ. 
The former does not occur at all in the LXX, the latter in Swete’s 
text only once, iii Mac. 5" ἄντικρυς ἀνακλιθῆναι αὐτοῦ. 

In the Revisers’ text of the N.T. we find ἄχρι before a consonant 
in Gal. 4"; ἄχρις οὗ i Cor. 11%, 15%: Gal. 3%, 4%: Hb. 38; μέχρις οὗ 
ΜΚ. 13”; μέχρις αἵματος Hb. 124; ἀντικρὺ Χίου Acts 20%. 


37. Spelling. In matters of spelling Dr. Swete’s text appears to 
reflect variations in the Mss. 








ACCIDENCE 49 


a. The diphthong εἰ is often replaced by ε, as in i Esd. 1” χαλκίοις 
compared with 11 Chr. 385% χαλκείοις. This is especially the case with 
feminine nouns in -εία, as 

ἀπωλία, SovrAia, λατρία, πλινθία, ovyyevia, ὑγία, φαρμακία. 
Neuters plural in -εἶα also sometimes end in -a2 with recession of 
accent, as — 


ἄγγια Gen. 42”. πόρια Gen. 45%", 
In the pluperfect of ἵστημι again we sometimes find x for εἰ — 
ἱστήκει Jdg. 16”. ἐφιστήκει Nb. 235%, 


παριστήκει Gen. 457. 


So also in the future and 1st aorist of λείχω, as — 
ἐκλίξει, ἐκλίξαι, ἔλιξαν, λίξουσιν. 
On the other hand εἰδέαι for ἰδέαι (nom. pl. of ἰδέα) occurs in Dan. 
@ 1”. 
ὃ. ν in composition is sometimes changed into p before a labial 
and sometimes not, as — 


συμβιβάσω Ex. 4”. συνβιβασάτω Jdg. 13°. 
Before a guttural or z, v is often retained, instead of being turned 
into y, as — 
ἐνκάθηται, ἐνκρατεῖς, ἐνκρούσῃς; ἐνκρυφίας, ἐνποίῃ, ἐνχωρίῳ. 
But on the other hand — 
σύγκρισις, ovyyevia. 
6. In the spelling of λαμβάνειν pw appears in parts not formed from 
the present stem, as — : 
λήμψομαι, λήμψῃ, λήμψεσθε, ἐλήμφθη, καταλήμψῃ. 
This may indicate that the syllable in which the » occurs was pro- 
nounced with 8. In modern Greek μπ stands for ὃ, and we seem to 
find this usage as early as Hermas (Vis. III 1 § 4), who represents 
the Latin subsellium by συμψέλιον. Cp. “ApBaxovp for Habakkuk. 
d. The doubling of 6 in the augment of verbs is often neglected, 
as— ᾿ 
ἐξερίφησαν, epavev, ἐράπιζον, ἔριψεν. 
6. The following also may be noticed— 


ἐραυνᾶν for ἐρευνᾶν Dt. 13”. 
μιερός, μιεροφαγία, μιεροφαγεῖν, μιεροφονία all in Maccabees only. 
τεσσεράκοντα Dt. 9°": Josh. 14’. 


SYNTAX 
CONSTRUCTION OF THE SENTENCE, 38-48 


38. The Construction of the LXX not Greek. In treating of Acci- 
dence we have been concerned only with dialectical varieties within 
the Greek language, but in turning to syntax we come unavoidably 
upon what is not Greek. For the LXX is on the whole a literal 
translation, that is to say, it is only half a translation—the vocabu- 
lary has been changed, but seldom the construction. We have there- 
fore to deal with a work of which the vocabulary is Greek and the 
syntax Hebrew. 


39. Absence of μέν and δέ. How little we are concerned with a 
piece of Greek diction is brought home to us by the fact that the 
balance of clauses by the particles μέν and δέ, so familiar a feature 
of Greek style, is rare in the LXX, except in the books of Wis- 
dom and Maccabees. It does not occur once in all the books 
between Deuteronomy and Proverbs nor in Ecclesiastes, the Song, 
the bulk of the Minor Prophets, Jeremiah, and Ezekiel; and in each 
of the following books it occurs once only — Leviticus (217), Num- 
bers (22"), Tobit (14"), Haggai (1*), Zechariah (1%), Isaiah (67). 
Where the antithesis is employed, it is often not managed with pro- 
priety, e.g. in Job 32%. As instances of the non-occurrence of one 
or both of the particles where their presence is obviously required 
we may take — | | : 

Gen. 27” Ἧ φωνὴ φωνὴ ᾿Ιακώβ, ai δὲ χεῖρες χεῖρες Ἤσαύ. Jdg. 
16” καὶ ἐκράτησεν ἕνα τῇ δεξίᾳ αὐτοῦ καὶ ἕνα TH ἀριστερᾷ αὐτοῦ. 
ii K. 115 ποτὲ μὲν οὕτως καὶ ποτὲ οὕτως. ili K. 18° wa . . 
ἄλλῃ. 

40. Paratactical Construction of the LXX. Roughly speaking, it is 
true to say that in the Greek of the LXX there is no syntax, only 
parataxis. The whole is one great scheme of clauses connected by 
καί, and we have to trust to the sense to tell us which is to be so 
emphasized as to make it into the apodosis. It may therefore be laid 
down as a general rule that in the LXX the apodosis is introduced 

50 











SYNTAX | i 


by καί. This is a recurrence to an earlier stage of language than 
that which Greek itself had reached long before the LXX was writ- 
ten, but we find occasional survivals of it in classical writers, e.g. 
Xen. Cyrop. I 4 § 28 καὶ ὃδόν τε οὔπω πολλὴν διηνύσθαι αὐτοῖς καὶ τὸν 


᾿ Μῆδον ἥκειν. Here it is convenient to translate καί ‘when,’ but the 


construction is really paratactical. So again Xen. Anab. IV 2 § 12 
Kai τοῦτόν τε παρεληλύθεσαν οἱ Ἕλληνες, καὶ ἕτερον ὁρῶσιν ἔμπροσθεν λόφον 
κατεχόμενον. Cp. Anab. 1 ὃ § 8,111§ 7,1V 6 ὃ 2; also Verg. in. 
11 692 — 


Vix ea fatus erat senior, subitoque fragore 
intonuit laevom. 


In the above instances the two clauses are coérdinate. But in the 
LXX, even when the former clause is introduced by a subordinative 
conjunction, καί still follows in the latter, e.g. — 


Gen. 44” ἐὰν οὖν λάβητε... Kal κατάξετε κτλ. Ex. 13" ἐὰν δὲ 
ἐρωτήσῃ - - - καὶ ἐρεῖς κκλ. Cp. 7°. Josh. 4! καὶ ἐπεὶ συνετέ- 
λεσεν πᾶς ὃ λαὸς διαβαίνων τὸν Ἰορδάνην, καὶ εἶπεν Κύριος. 


Sometimes a preposition with a verbal noun takes the place of the 
protasis, e.g. — | 
Ex. 3” ἐν τῷ ἐξαγαγεῖν . . . καὶ λατρεύσετε. 


In Homer also καί is used in the apodosis after ἐπεί (Od. V 96), 
ἦμος (Il. 1 477: Od. X 188), or dre (Od. V 391, 401: Χ 145, 157, 250). 

The difficulty which sometimes arises in the LXX in determining 
which is the apodosis amid a labyrinth of καὶ clauses, e.g. in Gen. 4", 
39”, may be paralleled by the difficulty which sometimes presents 
itself in Homer with regard to a series of clauses introduced by δέ, 
e.g. Od. X 112,118; XI 34-6. 


41. Introduction of the Sentence by a Verb of Being. Very often in 
imitation of Hebrew idiom the whole sentence is introduced by ἐγέ 


vero OF ἔσται. 


Gen. 39” ἐγένετο δὲ ὡς ἤκουσεν . . « Kal ἐθυμώθη ὀργῇ. Cp. vs. 5, 
7, 13. 111 K. 18” καὶ ἔσται ἐὰν ἐγὼ ἀπέλθω ἀπὸ σοῦ, καὶ πνεῦμα 
Κυρίου ἀρεῖ σε εἰς τὴν γῆν ἣν οὐκ οἶδας. 

In such cases in accordance with western ideas of what a sentence 
ought to be, we say that καί introduces the apodosis, but it may be 
that, in its original conception at least, the whole construction was 
paratactical. It is easy to see this in a single instance like — 


Gen. 41° ἐγένετο δὲ πρωὶ καὶ ἐταράχθη ἡ ψυχὴ αὐτοῦ, 


D2. GRAMMAR OF SEPTUAGINT GREEK 


but the same explanation may be applied to more complex cases, e.g. — 
Nb. 21° καὶ ἐγένετο ὅταν ἔδακνεν ὄφις ἄνθρωπον, καὶ ἐπέβλεψεν ἐπὶ τὸν 
ὄφιν τὸν χαλκοῦν, καὶ ἔζης + And there was when a serpent bit 


a man, and he looked on the brazen serpent, and lived. Cp. 
Gen. 4255, 43271: Jdg. 14". 


42. Apposition of Verbs. Sometimes the καί does not appear after 
ἐγένετο, ἐγενήθη, Or ἔσται, thus presenting a construction which we 
may denote by the phrase Apposition of Verbs. 

Jdg. 19” καὶ ἐγένετο πᾶς ὃ βλέπων ἔλεγεν . .. i K. 31° καὶ ἐγε-. 
νήθη τῇ ἐπαύριον, ἔρχονται οἱ ἀλλόφυλοι. Gen. 4451: καὶ ἔσται ἐν 
τῷ ἰδεῖν αὐτὸν μὴ ὃν τὸ παιδάριον μεθ᾽ ἡμῶν, τελευτήσει. 

In two versions of the same Hebrew we find one translator using 
the καί and the other not. 

iv K. 19! καὶ ἐγένετο ὡς ἤκουσεν βασιλεὺς Ἑζεκίας, καὶ διέρρηξεν τὰ 
ἱμάτια ἑαυτοῦ. Is. 5171 καὶ ἐγένετο ἐν τῷ ἀκοῦσαι τὸν βασιλέα 
Ἑζεκίαν, ἔσχισεν τὰ ἱμάτια. 


43. Aéin the Apodosis. The use of δέ to mark the apodosis, which 
is found occasionally in classical authors from Homer downwards, 
is rare in the LXX. 


Josh. 28 καὶ ἐγένετο ὡς ἐξήλθοσαν . . . αὕτη δὲ ἀνέβη. 


THE ARTICLE, 44, 45 


44. Generic Use of the Article. This is due to following the Hebrew. 
i K. 17* 6 λέων καὶ ἡ ἄρκος -- ‘a lion or a bear,’ 17” καὶ τὴν ἄρκον 
ἔτυπτεν 6 δοῦλός σου καὶ τὸν λέοντα. Amos 5” ὃν τρόπον ἐὰν 
φύγῃ ἄνθρωπος ἐκ προσώπου τοῦ λέοντος, καὶ ἐμπέσῃ αὐτῷ ἡ ἄρκος. 

Is. 7:5 ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήμψεται. 


45. Elliptical Use of the Feminine Article. The use of the feminine 
article with some case of χώρα or γῆ understood is not due to the 
influence of the Hebrew. 

ἡ ὑπ᾽ οὐρανόν Job 184, 

τὴν ὑπ᾽ οὐρανόν Job 17, 22, 5”, 06, 28%, 84:8. 885, 
τῆς ὑπὸ τὸν οὐρανόν Ex. 17: Prov. 858: ii Mac. 2%. 
τῆς ὑπ᾽ οὐρανόν Job 38%. } 

τῇ ὑπ᾽ οὐρανόν Esther 47: Baruch δ5, 








SYNTAX 53 


So in N.T. — 
Lk. 17% ἡ ἀστραπὴ ἀστράπτουσα ἐκ τῆς ὑπὸ τὸν οὐρανὸν εἰς τὴν ὑπ᾽ 
οὐρανόν λάμπει. 


GENDER, 46, 47 


46. Elliptical Use of the Feminine Adjective. There is nothing about 
the feminine gender which should make ellipse more frequent with 
it than with the masculine or neuter. Only it happens that some 
of the words which can be most easily supplied are feminine. This 
elliptical use of the feminine adjective (or of adv. = adj.) is a feature 
of Greek generally. It is not very common in the LXX. Instances 
are — 

ἐπ᾽ εὐθείας (ὁδοῦ) Josh. 8%. 

ἐν τῇ εὐθείᾳ Ps. 142”. 

τῆς πλατείας Esther 4’. 

τὴν σύμπασαν (γῆν) Job 2", 257. 

ἕως τῆς σήμερον (ἡμέρας) 11 Chr. 35”, 
τὴν αὔριον ili Mac. 5*. 

ἐβόησεν μεγάλῃ (τῇ φωνῇ) iv K. 18%. 
εἰς τὴν ὑψηλήν (χώραν) 1i Chr. 13, 

In the N.T. this idiom occurs much more frequently. Take for 
instance Lk. 125. 5 δαρήσεται πολλάς. .. ὀλίγας (πληγάς). 

Cp. also — | 

τὴν πρὸς θάνατον (δδόν) Eus. ἢ. Ε΄. 11 23. 

οὐκ εἰς μακράν Philo Leg. ad C. § 4. 

ἐπ᾿ εὐθείας Philo Q.O.P.L. § 1. 

ἐπὶ ξένης (χώρας or γῆς) Philo Leg. ad C. ὃ 3. 
πεδιάς τε καὶ ὀρεινή ibid. ὃ T. 

τῇ πατρίῳ (γλώσσῃ) Jos. B. J. Procem. 1. 

τὰς περιοίκους (πόλεις) ibid. 8. 


47. Feminine for Neuter. The use of the feminine for the neuter 
is a pure Hebraism, which occurs principally in the Psalms. 
J dg. 15’ ἐὰν ποιήσητε οὕτως ταύτην, 21° εἰς τί... ἐγενήθη αὕτη: 
1 Κ. 47 οὐ γέγονεν τοιαύτη ἐχθὲς καὶ τρίτη. ῬΒ. 26° ἐν ταύτῃ ἐγὼ 
ἐλπίζω, 26* μίαν ἠτησάμην . .. ταύτην ἐκζητήσω, 31° ὑπὲρ ταύτης 
προσεύξεται πᾶς ὅσιος, 117” παρὰ Κυρίου ἐγένετο αὕτη, 118” αὕτη 
με παρεκάλεσεν, 118° αὕτη ἐγενήθη μοι. 
In the N.T. this license only occurs in Mk. 12", Mt. 215 in a 
quotation from Ps. 117”. 


54 GRAMMAR OF SEPTUAGINT GREEK 


NUMBER, 48, 49 


48. Singular for Plural. Sometimes in imitation of Hebrew idiom 
we find the singular used in the sense of the plural. When the 
article is employed along with a singular noun, we have the Generic 
Use of the Article (§ 44), but the presence of the article is not 
necessary. 

Ex. 8° ἀνεβιβάσθη ὃ βάτραχος (= frogs), 8° ἐξαγαγεῖν τὸν oxvida, 
1018 καὶ 6 ἄνεμος 6 νότος ἀνέλαβεν τὴν ἀκρίδα, 10" οὐ γέγονεν τοιαύτη 
ἀκρίς. Jdg. 7” ὡσεὶ ἀκρὶς εἰς πλῆθος (cp. Judith 2” ὡς ἀκρίς), 
21:6 ἠφανίσθη ἀπὸ Βενιαμεὶν γυνή. iv K. 212 ἅρμα Ἰσραὴλ καὶ 
ἱππεὺς αὐτοῦ. LEzk. 47° ἔσται ἐκεῖ ἰχθὺς πολὺς σφόδρα. 

This throws light on an otherwise startling piece of grammar — 

Jdg. 15” εἶπαν ἀνὴρ “lode. 


49. Singular Verb with more than One Subject. In accordance with 
Hebrew idiom a singular verb often introduces a plurality of sub- 
jects, e.g. — 

iv K. 18% καὶ εἶπεν ᾿Ἐλιακεὶμ . . . καὶ Souvas καὶ “Iwas, 18” καὶ εἰσῆλ- 
θεν ᾿Ελιακεὶμ. κτλ. 
This may happen also in Greek apart from Hebrew. 
Xen. Anab. II 4 § 16 "Evempé με ᾿Αριαῖος καὶ “Aprdogos. 


CASE, 50-61 


50. Nominative for Vocative. a. The use of the nominative for the 
vocative was a colloquialism in classical Greek. It occurs in Plato, 
and is common in Aristophanes and Lucian. When so employed, 
the nominative usually has the article. As in Hebrew the vocative 
is regularly expressed by the nominative with the article, it is not 
surprising that the LXX translators should often avail themselves 
of this turn of speech. 

iii K. 17 τί ἐμοὶ καὶ σοί, ὃ ἄνθρωπος τοῦ Θεοῦ; 18” ἐπάκουσον ἡμῶν, 
6 Βάαλ. Cp. iii K. 20”: Ps. 21), 423, 

For an instance of the nominative without the article standing 

for the vocative take — 
Baruch 4° θαρσεῖτε, λαός pov. 


The nominative, when thus employed, is often put in apposition 
with a vocative, as — 


iii K. 17” Κύριε, ὁ μάρτυς τῆς χήρας, 177 Κύριε, 6 Θεός pov. 








Ee 








SYNTAX 55 


b. In the N.T. also the nominative with the arhiele is often put 
for the vocative. 
Mt. 11” vai, ὃ πατήρ. Lk. 8% ἡ παῖς, ἐγείρο. Mk. 95 τὸ πνεῦμα 


τὸ ἄλαλον. .. ἔξελθε. Lk. 6” οὐαὶ ὑμῖν, οἱ ἐμπεπλησμένοι νῦν. 
Col. 3° αἱ γυναῖκες, ὑποτάσσεσθε. Eph. 6᾽, Col. 3” τὰ τέκνα, 
ὑπακούετε. 


The use of the nominative without the article for the vocative 
is rare in the N.T., as it is alsoin the LXX. In Lk. 12” and i Cor. 
15” we find ἄφρων put for ἄφρον, and in Acts T* οἶκος Ἰσραήλ does 
duty as vocative. 

As instances of apposition of nominative with vocative we may 
take — 

Rom. 2) ὦ ἄνθρωπε πᾶς ὃ kpivwv.' Rev. 15° Κύριε ὃ Θεός, ὃ παντο- 
κράτωρ. 

In Rev. 18” we have vocative and nominative conjoined — 


3 ’ Ν eg 
OUPAVE, καὶ οἱ AYLOL. 


51. Nominative Absolute. Occasionally we get a construction in 
the LXX, which can be described only by this name. 

Nb. 225 καὶ ἔστη ὃ ἄγγελος τοῦ θεοῦ ἐν ταῖς αὔλαξιν τῶν ἀμπέλων, 
φραγμὸς ἐντεῦθεν καὶ φραγμὸς ἐντεῦθεν. Nb. 24* ὅστις ὅρασιν 
θεοῦ εἶδεν, ἐν ὕπνῳ, ἀποκεκαλυμμένοι οἱ ὀφθαλμοὶ αὐτοῦ. 

As this construction arises out of a literal following of the 


Hebrew, it would be superfluous to adduce Greek parallels. Like 
effects might be found, but the cause would be different. 


52. Nominative of Reference. What is meant by this term will be 
best understood from the examples — 

Job 287 τρίβος, οὐκ ἔγνω αὐτὴν πετεινόν. Ps. 102” ἄνθρωπος, doe 
χόρτος at ἡμέραι αὐτοῦ. 

To throw out the subject of discourse first, and then proceed to 
speak about it, is a Hebraism, but at the same time it is a common 
resource of language generally. 

So in N.T. — 

Acts 7” ὃ yap Μωσῆς οὗτος... οὐκ οἴδαμεν τί ἐγένετο αὐτῷ Rev. 
3” ὃ νικῶν, ποιήσω αὐτὸν στῦλον ἐν τῷ ναῷ τοῦ Θεοῦ μου. 


53. Nominativus Pendens. The nominative which is left without 
a verb owing to a sudden change of construction is a familiar feature 


56 GRAMMAR OF SEPTUAGINT GREEK 


in classical Greek, especially if this be at all colloquial. It is not 
however very common in the LXX. 


Dan. Ο’ 715 καὶ ἀκηδιάσας ἐγὼ. .. ἐτάρασσόν με. 


Such cases can generally be explained on the principle of construc- 
tion according to the sense. 

It is seldom that we meet with so violent an anacoluthon as the 
following in the N.T. — 


Mk. 9” καὶ ἰδὼν αὐτόν, τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν. 


54. Accusative for Vocative. The accusative for vocative might 
seem an impossibility, yet here is an instance of it. 


Ps. 51° ἠγάπησας πάντα τὰ ῥήματα καταποντίσμου, γλῶσσαν δολίαν. 


55. Accusative of Time When. In connexion with classical Greek 
we think of Time When as being expressed by the genitive or dative, 
rather than by the accusative, though the latter also is used. The 
employment of the accusative became more frequent after the 
classical period, and alone survives in the modern language. 

Gen. 43" μετ᾽ ἐμοῦ yap φάγονται οἱ ἄνθρωποι ἄρτους τὴν μεσημβρίαν. 
Ex. 95 ἰδοὺ ἐγὼ ὕω ταύτην τὴν ὥραν αὔριον χάλαζαν. 
Dan..@ 9” ὡσεὶ ὥραν θυσίας ἑσπερινῆς (O' has ἐν dpa). 


So also sometimes in N.T.— 


Jn: 4” χθὲς ὦ ὥραν ἑβδόμην ἀφῆκεν αὐτὸν 6 TTS: Rev. 3° καὶ ov 
μὴ γνῷς ποίαν ὧραν ἥξω ἐπί δε. 


56. Cognate Accusative. a. By a Cognate Accusative is here meant 
that particular form of the Figura Etymologica in which a verb 
is followed by an accusative of kindred derivation with itself, irre- 
spective of the question whether it be an accusative of the external 
or of the internal object. We have both kinds of accusative together 
in the following verse, where θήραν = venison. 


Gen. 27° ἐξέστη δὲ Ισαὰκ ἔκστασιν μεγάλην σφόδρα καὶ εἶπεν “Tis οὖν 
ὃ θηρεύσας μοι θήραν ;᾽ἢ 


ὃ. The great frequency of the cognate accusative in the LXX is 
due to the fact that here the genius of the Hebrew and of the Greek 
language coincides. Besides being a legitimate Greek usage, this 
construction is also one of the means employed for translating a 
constantly recurring Hebrew formula. Sometimes the appended 
accusative merely supplies an object to the verb, as in such phrases 


Ee ῊνῸ 





SYNTAX 57 


as δάνιον δανείζειν, διαθέσθαι διαθήκην, διηγεῖσθαι διήγημα, ἐνύπνιον ἐνυπνιά- 
ζεσθαι, ἐπιθυμεῖν ἐπιθυμίαν, θύειν θυσίαν, νηστεύειν νηστείαν, ὁρισμὸν ὁρίζε- 
σθαι, πλημμελεῖν πλημμέλησιν OL πλημμελίαν, προφασίζεσθαι προφάσεις. 
At other times it is accompanied by some specification, as — 
Nb. 18° λειτουργεῖν τὰς λειτουργίας THs σκηνῆς τοῦ μαρτυρίου. Dan. 
11? πλουτήσει πλοῦτον μέγαν. i Mac. 2° ἐν τῷ ζηλῶσαι ζῆλον 
νόμου. 

6. Sometimes the cognate accusative is conveyed in a relative 
clause, as — 

Ex. 3° τὸν θλιμμὸν ὃν ot Αἰγύπτιοι θλίβουσιν αὐτούς. Nb: 1* ἡ 
ἐπίσκεψις ἣν ἐπεσκέψαντο. 1 K. 2” ἡ ἀκοὴ ἣν ἐγὼ ἀκούω. 

d. By other changes of construction we have still the figura ety- 
mologica, but no longer a cognate accusative. Thus, starting from 
the common phrase δοῦναι δόμα, we have δεδομένοι δόμα (Nb. 3°) and 
δόμα δεδομένον (Nb. 18°). 

e. In one instance the cognate accusative is reinforced by a still 
further application of the etymological figure — 

Gen. 47” ἐν δόσει yap ἔδωκεν δόμα τοῖς ἱερεῦσιν. 
This is not due to the Hebrew. 

f. In a wider sense the term ‘cognate accusative’ includes an 
accusative of kindred meaning, though not of kindred derivation, 
as — : 

Jdg. 15% ἐπάταξεν. . . πληγὴν μεγάλην. 

g. Instances of cognate accusative are common enough in the N.T., 
e.g. — 

i Jn. 5" ἁμαρτάνοντα ἁμαρτίαν μὴ πρὸς θάνατον. Mt. 2” ἐχάρησαν 
χαρὰν μεγάλην σφόδρα. Jn. 75 τὴν δικαίαν κρίσιν κρίνατε. 

There also it occurs sometimes in a relative clause — 

Mk. 1088 τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι. Jn. 1759 ἡ ἀγάπη ἣν ἦγά- 
πηκάς με. Eph. 4! τῆς κλήσεως ἧς ἐκλήθητε. 

h. We have ἃ triple use of the etymological figure in — 

Lk. 8° ἐξῆλθεν ὃ σπείρων τοῦ σπεῖραι τὸν σπόρον αὐτοῦ. 
i. That the playing with paronymous terms is in accordance with 


the spirit of the Greek language may be seen from the frequent 
employment of the device by Plato, e.g.— 


Prot. 326 Ὁ ὥσπερ οἱ γραμματισταὶ τοῖς μήπω δεινοῖς γράφειν τῶν 
παίδων ὑπογράψαντες γραμμὰς τῇ γραφίδι οὕτω τὸ γραμματεῖον δι- 


58 GRAMMAR OF SEPTUAGINT GREEK 


ddact. Hip. Maj. 296 C "Adda μέντοι δυνάμει ye δύνανται ot 


Svvapevor* ov yap που ἀδυναμίᾳ ye. 


57. Accusative in Apposition to Indeclinable Noun. In the LXX an 
indeclinable noun is sometimes followed by an accusative in apposi- 
tion to it, even though by the rules of grammar it is itself in some 
other case, e.g. — 


Is. 37° ἐν τῷ οἴκῳ Νασαρὰχ τὸν πάτραρχον αὐτοῦ. iv K. 1" ἐν τῷ 
Βάαλ μυῖαν ϑεὸν ᾿Ακκαρών. 


Perhaps it would be more satisfactory if this and ὃ 54 were thrown 
together under a head of Bad Grammar, a category which the reader 
might be inclined to enlarge. 


᾿ 58. Genitive Absolute. Strictly speaking, a Genitive Absolute is 

a clause in the genitive which does not affect the general construc- 
tion. It ought not therefore to refer either to the subject or the 
object of the sentence. Even in classical authors however the so- 
called genitive absolute is sometimes not employed with the pre- 
cision which grammarians might desire, e.g. — 


Plat. Rep. 547 Β βιαζομένων δὲ καὶ ἀντιτεινόντων ἀλλήλοις . . . ὧμο- 
λόγησαν. Xen. Cyrop. 14 § 2 καὶ yap ἀσθενήσαντος αὐτοῦ οὐδέ- 
ποτε ἀπέλειπε τὸν πάππον. Xen. Anab. I 2 § 17 θᾶσσον προϊόν- 

τῶν .. . δρόμος ἐγένετο τοῖς στρατιώταις. 


The genitive absolute is often employed in the same loose way 
in the LXX. 
Tob. 4" ὅτε ἥμην ἐν τῇ χώρᾳ pov . . . νεωτέρου pov ὄντος. 
Dt. 15” οὐ λυπηθήσῃ τῇ καρδίᾳ σου διδόντος σου αὐτῷ. 
Ex. 2” ἁδρυνθέντος δὲ τοῦ παιδίου, εἰσήγαγεν αὐτό. 
Ex. 5” συνήντησαν δὲ... ἐρχομένοις. . . ἐκπόρευομένων αὐτῶν. 
So in N.T. — 
Mt. 1° μνηστευθείσης τῆς μητρὸς . . . εὑρέθη. Acts 21” γενομέ 
νων δὲ ἡμῶν εἰς Ἱεροσόλυμα ἀσμένως ἀπεδέξαντο ἡμᾶς οἱ ἀδελφοί. 
11 Cor. 4᾽ δ κατεργάζεται ἡμῖν, μὴ σκοπούντων ἡμῶν. 


59. The Genitive Infinitive of Purpose. The genitive of the verbal 
noun formed by prefixing the article to the infinitive, which we may 
call for convenience the Genitive Infinitive, is one of the regular 
ways of expressing purpose in Biblical Greek, corresponding to our 
use of ‘to.’ The construction is not entirely unknown to classical 


authors (e.g. Plat. Gorg. 457 E τοῦ καταφανὲς γενέσθαι) and is especially 


ee 





SYNTAX 59 


favoured by Thucydides. There is nothing in the Hebrew to sug- 
gest it. The following will serve as examples — 


Jdg. 16° καὶ δήσομεν αὐτὸν τοῦ ταπεινῶσαι αὐτόν. Ps. 9” ἐνεδρεύει 
TOD ἁρπάσαι πτωχόν. Job 1” ἦλθον τοῦ ἀπαγγεῖλαί σοι. 
So also frequently in N.T., 6.0. ---- 
Mt. 13° ἐξῆλθεν ὃ σπείρων τοῦ σπείρειν. James 5” προσηύξατο τοῦ 
μὴ βρέξαι. 


60. Other Uses of the Genitive Infinitive. a. The genitive infinitive 
of purpose is only one use out of many to which this syntactical 
device is applied. Take for instance — 

Ex. 14° Τί τοῦτο ἐποιήσαμεν τοῦ ἐξαποστεῖλαι τοὺς υἱοὺς Ἰσραὴλ τοῦ 

μὴ δουλεύειν ἡμῖν (= wore μὴ δουλεύειν) ; 

Purpose is not expressed in either of these cases. In the former we 
have what may be called the Explanatory Use of the Genitive Infini- 
tive; in the latter we have something which represents ‘from serv- 
ing us’ in the original, but which we shall nevertheless class as a 
Genitive Infinitive of Consequence, since it is only thus that the 
Greek can be explained. 

b. The Explanatory Use of the Genitive Infinitive is common in 
the LXX, e.g. — 

Gen. 3” ᾿Ιδοὺ ᾿Αδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν, τοῦ γιγνώσκειν καλὸν καὶ 
πονηρόν. Ex. 8” μὴ προσθῇς ἔτι, Φαραώ, ἐξαπατῆσαι τοῦ μὴ 
ἐξαποστεῖλαι τὸν λαόν. Ps. 26* ταύτην (ὃ 47) ἐκζητήσω τοῦ 


A 
κατοικεῖν με κτλ. 


So in N.T. — 
Acts 7” ἐκάκωσε τοὺς πατέρας ἡμῶν, Tod ποιεῖν ἔκθετα τὰ βρέφη αὐτῶν. 
a nw “a nw -“ 
Gal. 3” ὃς οὐκ ἐμμένει ἐν πᾶσι τοῖς γεγραμμένοις . . . τοῦ ποιῆσαι 
3 , 
αὐτά. 


6. As an instance of the Genitive Infinitive of Consequence we 
may take — 

Ex. 7 βεβάρηται ἡ καρδία Φαραὼ τοῦ μὴ ἐξαποστεῖλαι τὸν λαόν. 

So in N.T. — 

Hb. 11° "Evy μετετέθη τοῦ μὴ ἰδεῖν θάνατον. 

d. What is called in Latin Grammar the ‘prolative infinitive’ 
after ‘extensible’ verbs, or more simply, the latter of two verbs, is 
also commonly expressed in the LXX by the genitive infinitive, e.g. — 

Ps. 39" οὐκ ἠδυνάσθην τοῦ βλέπειν. ii Chr. 8: ἤρξατο τοῦ οἰκοδο- 
μεῖν. Gen. 187 ἐτάχυνεν τοῦ ποιῆσαι αὐτό. 


60 GRAMMAR OF SEPTUAGINT GREEK 


So in N.T. — 


Acts 3” ὡς... πεποιηκόσι Tod περιπατεῖν αὐτόν, 15” ἐπιστεῖλαι. . . 
ἂν ὁ “ π᾿ / “a 3 aA : 
τοῦ ἀπέχεσθαι, 21) ἐκρίθη τοῦ ἀποπλεῖν. 


61. Cognate Dative. a. Another form of the jigura etymologica 
which abounds in the LXX may be called Cognate Dative. As in 
the case of the cognate accusative its frequency is in great measure 
due to the coincidence of idiom in this particular between Greek 
and Hebrew. Let us first show by a few examples from Plato that 
this construction is in accordance with the genius of the Greek 
language. 

Crat. 385 B λόγῳ λέγει. = Phdr. 265 C radia πεπαῖσθα. Symp. 
195 Β φεύγων φυγῇ τὸ γῆρας. Οὐαί. 383 A φύσει... πεφυκυῖαν. 
Cp. 889 C, D. Phileb. 14 C φύσει. . . πεφυκότα. 


b. But while we have to search for this idiom in classical Greek, 
it thrusts itself upon us at every turn in the Greek of the LXX, 
owing to its aptness for rendering a mode of expression familiar in 
the original. 
c. Corresponding to the cognate dative in Greek, we find in Latin 
also a cognate ablative as a rare phenomenon, e.g. — 
curriculo percurre Ter. Heaut. 733. Cp. Plaut. Most. 349 


qui non curro curriculo domum. 
occidione occisum Cic. Fam. XV 4§ 7. Cp. Liv. IT 51 ὃ 9. 


d. The instances of cognate dative of most frequent occurrence in 
the LXX are ἀκοῇ ἀκούειν, ζωῇ ζῆν, θανάτῳ ἀποθανεῖν, θανάτῳ θανατοῦσθαι, 
σάλπιγγι σαλπίζειν. But besides these there are many others, as — 


ἀγαπήσει ἀγαπᾶσθαι ἐκλείψει ἐκλείπειν 
- , A a 
ἀλαλαγμῷ ἀλαλάζειν ἐκτριβῇ ἐκτριβῆναι 
3 “a 3 / > lA > “A 
ἀλοιφῇ ἐξαλείφειν ἐκτρίψει ἐκτριβῆναι 
ἀπωλίᾳ ἀπολλύναι ἐξεραυνᾶν ἐξεραυνήσει 
ἀφανισμῷ ἀφανίζειν ἐξουδενώσει ἐξουδενοῦν 
4 / > ’ 5 Lal 
βδελύγματι βδελύσσειν ἐπιθυμίᾳ ἐπιθυμεῖν 
΄“ lal i > “a 3 ¢ 
δεσμῷ δεῖν ἐπισκοπῇ ἐπισκέπτεσθαι 
- ’ 
διαλύσει διαλύειν θελήσει θέλειν 
’ὔ tal / ’ 
διαμαρτυρίᾳ διαμαρτυρεῖν καθαιρέσει καθαίρειν 
»“ a ’ 
διαφθείρειν φθορᾷ καθαρισμῷ καθαρίζειν 
δίκῃ ἐκδικεῖν κακίᾳ κακοποιεῖν 
ἐκβάλλειν ἐκβολῇ κακίᾳ κακοῦν 


ἐκθλίβειν ἐκθλιβῇ κατάραις καταρᾶσθαι 


E————————E—— ναψιυ 





SYNTAX 61 


κλαυθμῷ κλαίειν πλημμελίᾳ πλημμελεῖν 
λήθῃ λαθεῖν προνομῇ προνομευθῆναι 
λίθοις λιθοβολεῖν προσοχθίσματι προσοχθίζειν 
λύτροις λυτροῦν πτώσει πίπτειν 

μνείᾳ μνησθῆναι ταλαιπωρίᾳ ταλαιπωρεῖν 
οἰωνισμῷ οἰωνίζεσθαι ταραχῇ ταράσσειν 
ὀργίζεσθαι ὀργῇ ὑπεροράσει ὑπεριδεῖν 

ὅρκῳ ὁρκίζειν φερνῇ φερνίζειν 

παραδόσει παραδοθῆναι φθορᾷ φθαρῆναι 
περιπίπτειν περιπτώματι χαίρειν χαρᾷ 


6. From the foregoing instances it is an easy step to others in 
which the substantive is of kindred meaning, though not of kindred 
derivation with the verb. 


Gen. 1” βρώσει φαγῇ, 31” κατέφαγεν καταβρώσε. Ex. 19%, 2115} 


θανάτῳ τελευτᾶν. Ex. 22” θανάτῳ ὀλεθρευθήσεται. FY ἕως 
ἀπόκτεινόν με ἀναίρεσει, 30” ἐξόδῳ ἐξέλθῃ. Ezk. 337 θανάτῳ 
ἀποκτενῶ. 


f. Instances of the cognate dative are to be found also in the 
N.T., though not with anything like the frequency with which they 
occur in the LXX. 


Jn. 3” χαρᾷ χαίρει. Lk. 22” ἐπιθυμίᾳ ἐπεθύμησα. Acts 47 
ἀπειλῇ (inargin) ἀπειλησώμεθα, 5° παραγγελίᾳ παρηγγείλαμεν, 
23" ἀναθέματι ἀναθεματίσαμεν. James 5” προσευχῇ προσηΐξατο. 
Gal. 5' τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσε. 


g. The expression in 11 Pet. 3° ἐν ἐμπαιγμονῇ ἐμπαῖκται, while not 
exactly parallel with the foregoing, belongs to the same range of 
idiom; so also Rev. 2” ἀποκτενῶ ἐν θανάτῳ. 


ADJECTIVES, 62-65 


62. ἥμισυς. In Attic Greek ἥμισυς, like some other adjectives, 
mostly of quantity, has a peculiar construction. It governs a noun 
in the genitive, but agrees with it in gender. Thus— 


Plat. Phoedo 104 A ὃ ἥμισυς τοῦ ἀριθμοῦ ἅπας. Thue. V 31 § 2 
ἐπὶ TH ἡμισείᾳ τῆς γῆς. Demosth. p. 44, iv 16 τοῖς ἡμίσεσι τῶν 
ἵππ έων. 

This idiom is kept up by Hellenistic writers, such as Philo, 
Strabo, and the translator of Josephus’ Jewish War. It is how- 


62 GRAMMAR OF SEPTUAGINT GREEK 


ever very rare in the LXX, occurring only in the following pas- 
sages — 
111 K. 16° 6 ἄρχων τῆς ἡμίσους (δ 11) τῆς ἵππου. Josh. 4”, i Chr. 
5% οἱ ἡμίσεις φυλῆς Μανασσή. Tob. 10} τὰ ἥμισυ (sic) τῶν 
ὑπαρχόντων.  Ezk. 105) τὰς ἡμίσεις τῶν ἁμαρτιῶν. i Mac. 85» 
τὰς ἡμίσεις τῶν δυνάμεων. 


Elsewhere instead of the Attic idiom we find τὸ ἥμισυ or ἥμισυ, 
irrespective of the gender and number of the noun which follows, 
e.g. — 


τὸ ἥμισυ τοῦ σίκλου Ex. 593. ἥμισυ ἀρχόντων ii Esd. 4%. 
τὸ ἥμισυ αὐτῆς Lvt. 6”. ἐν ἡμίσει ἡμερῶν Ps. 101”. 
τὸ ἥμισυ τοῦ αἵματος Ex. 245. τὸ ἥμισυ τῶν ὑπαρχόντων Tob. 87. 


63. πᾶς. a. In classical Greek the rule for πᾶς in the singular is 
that with the article it is collective, without the article it is 
distributive — 3 

πᾶσα ἡ πόλις = all the city. 
πᾶσα πόλις -- every city. 


πᾶς differs from ordinary adjectives in taking the predicative posi- 
tion in an attributive sense. Thus while ἀγαθὴ ἡ πόλις means ‘the 
city is good,’ πᾶσα ἡ πόλις means ‘all the city.’ πᾶς may however 
also take the attributive position, like any other adjective. When it 
does so, the collective force is intensified — 
πᾶσα ἡ πόλις = all the city. 
ἡ πᾶσα πόλις = the whole city. 


Thus Plato’s expression (Apol. 40 E) 6 πᾶς χυόνος is rendered by 
Cicero (T.D. I ὃ 97) perpetuitas omnis consequentis tem- 
poris. For other instances of this use in classical authors we may 
take — 

Hdt. VII 46 ὁ πᾶς ἀνθρώπινος Bios. Plat. Rep. 618 B 6 πᾶς κίν- 
δυνος, Phileb. 67 B οἱ πάντες βόες = all the oxen in the world. 
Xen. Anab. V 6 § 5 οἱ πάντες ἄνθρωποι. 


In such cases there is an additional stress gained by the unusual 
position assigned to πᾶς. 
b. In the LXX the same distinction seems to be maintained. It 
is true a writer will go from one to the other, e.g. — 
Jdg. 16 καὶ ἀνήγγειλαν αὐτῇ τὴν πᾶσαν καρδίαν αὐτοῦ... Kal €ld-v 
Δαλειδὰ ὅτι ἀπήγγειλεν αὐτῇ πᾶσαν τὴν καρδίαν αὐτοῦ --- 











SYNTAX 63 


but so in English we might first say he told her his whole heart, and 
then add and she saw that he had told her all his heart. 

Other instances of the strongly collective force of πᾶς in the 
attributive position are — 


Gen. 45” τὰ γὰρ πάντα ἀγαθὰ Αἰγύπτου ὑμῖν ἔσται. Josh, 4:3 
3 , lal Ν J 3 ΄ Wi d 9 ie nn , 
ἐναντίον Tov παντὸς γένους Iopand. 1sd. 4“ 0 πᾶς χρυσός. 
li Mac. 8° τὸ πᾶν τῆς Ιουδαίας. .. γένος. 


Still there is a tendency in the LXX to assimilate πᾶς to adjectives 
generally and to employ it in the attributive position without any 
special emphasis. 
6. Neither is the rule that πᾶς without the article is distributive 
at all closely adhered to, e.g. — 
Ex. 8" ἐν πάσῃ γῇ Αἰγύπτου, 16° πρὸς πᾶσαν συναγωγὴν υἱῶν Ἰσραήλ. 
i K. 7? πᾶς οἶκος Ἰσραήλ. 


d. In the plural οἱ πάντες is rare, but may be found — 


Jdg. 20% οἱ πάντες οὗτοι. i Mac. 2° ᾿Αποθάνωμεν οἱ πάντες ἐν τῇ 
ε ΄ oe Se 4)40 a a Ν 4 Ἂ Ἱ 
ἁπλότητι ἡμῶν. ii Mac. 12” τοῖς δὲ πᾶσι σαφὲς ἐγένετο. (. 
Aristeas § 36 rots πᾶσι. . . πολίταις. 


Αἱ πᾶσαι is still rarer, but see — 
ili Mac. 1' παραγγείλας ταῖς πάσαις δυνάμεσιν. 


Τὰ πάντα is comparatively common, occurring, e.g., in Gen. 151, 9°: 
Ex. 29%: Lvt. 19": ii Mac. 10”, 12”: iii Mac. 2°. 

6. In the N.T. the collective use of πᾶς followed by the article is 
clearly marked in many passages, e.g. — 


Gal. 5" ὁ... πᾶς νόμος. Mt. 88: πᾶσα ἡ πόλις ἐξῆλθεν. 


Also the distributive use οὗ πᾶς without the article, as in i Cor. 11*° 
πᾶς ἀνήρ. .. πᾶσα δὲ γυνή. In Rom. 3” we have the two usages 
brought into contrast — iva πᾶν στόμα φραγῇ; καὶ ὑπόδικος γένηται πᾶς 
6 κόσμος τῷ Wed. 
On the other hand there are also instances οὗ πᾶς in the singular 
and without the article being used collectively, e.g. — 
Eph. 27 πᾶσα oixodouyn. Mt. 2° πᾶσα Ἱεροσόλυμας, Acts 2° πᾶς 
οἶκος Ἰσραήλ. : 
f. In the plural οἱ πάντες is more common in St. Paul than in the 
LXX. Take for instance— 
Phil. 27 of πάντες γὰρ τὰ ἑαυτῶν ζητοῦσι. Cp. ii Cor. 5™. i Cor. 
10” οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. Cp. Eph. 4”. 


64 GRAMMAR OF SEPTUAGINT GREEK 
Rom. 11” συνέκλεισε yap ὃ Θεὸς τοὺς πάντας εἰς ἀπείθειαν. 11 Cor. 
5" τοὺς γὰρ πάντας ἡμᾶς κτλ. i Cor. 9” τοῖς πᾶσι γέγονα πάντα. 


In Acts 197 we have οἱ πάντες ἄνδρες. 
Τὰ πάντα occurs in Rom. 8”, 11%: i Cor. 15”, 12%: Eph. 58: Acts 
17*: Mk. 4" and perhaps in other passages. 


64. Comparison of Adjectives. Owing to the peculiarity of Hebrew 
syntax the treatment of this subject mostly falls under the head of 
Prepositions. We need only notice here that the positive may be 
put for the comparative, and μᾶλλον omitted at will or inserted even 
after a comparative. 


Gen. 49” λευκοὶ of ὀδόντες αὐτοῦ ἢ γάλα. Dt. 7” πολὺ τὸ ἔθνος 
τοῦτο ἢ ἐγώ, 9) ἔθνη μεγάλα καὶ ἰσχυρότερα μᾶλλον ἢ ὑμεῖς. 
So in N.T. — 


Mt. 18°° καλόν σοι ἐστὶν εἰσελθεῖν... ἢ . . . βληθῆνα. Cp. 
Mk. 9* *. 


65. Omission of μᾶλλον. The comparison of attributes may be 
effected by the use of verbs as well as of adjectives. In such cases 
the omission of μᾶλλον is common in the LXX. 

Nb. 22° ἰσχύει οὗτος ἢ ἡμεῖς, 24’ ὑψωθήσεται ἢ Τὼγ βασιλεῖ. Hos. 
76 ἔλεος θέλω ἢ θυσίαν. ii Mac. 7? ἕτοιμοι γὰρ ἀποθνήσκειν 
ἐσμὲν ἢ πατρῴους νόμους παραβαίνειν. 


Cp. Aristeas ὃ 322 τέρπειν γὰρ οἴομαί σε ταῦτα ἢ τὰ τῶν μυθολόγων βιβλώα. 


PRONOUNS, 66-71 


66. Superfluous Use of Pronoun. A pronoun is sometimes employed 
superfluously after the object, direct or indirect, has been already 
expressed, e.g. — 

Ex. 12“ καὶ πᾶν (sic) οἰκέτην ἢ ἀργυρώνητον περιτεμεῖς αὐτόν. 
Nb. 26” καὶ τῷ Σαλπαὰδ υἱῷ Οφερ οὐκ ἐγένοντο αὐτῷ υἱοί. 


The above may be considered as deflexions of the Nominative of 
Reference (§ 52) into an oblique case by Attraction. 


So in N.T. — 
ii Cor. 12” μή τινα ὧν ἀπέσταλκα πρὸς ὑμᾶς, Ov αὐτοῦ ἐπλεονέκτησα 
ὑμᾶς ; Mt. 25” τοῦ δὲ μὴ ἔχοντος, καὶ ὃ ἔχει ἀρθήσεται ἀπ᾽ αὐτοῦ. 


Rev. 27} τῷ νικῶντι δώσω αὐτῷ. Cp. 6". 





SYNTAX 65 


In Josh. 24” — ὑμεῖς ἐξελέξασθε Κυρίῳ λατρεύειν αὐτῷ — Κυρίῳ should 
be τὸν Κύριον (which A has). Then λατρεύειν αὐτῷ would be an ex- 
planatory clause added after the usual manner. 


67. Frequent Use of Pronouns. Apart from any Semitic influence 
‘there is also a tendency in later Greek to a much more lavish use 
of pronouns than was thought necessary by classical authors. We 
have seen already (§ 13) that the missing pronoun of the 3d person 
was supplied. The possessive use of the article moreover was no 
longer thought sufficient, and a possessive genitive was added, e.g. — 


Gen. 387 καὶ τῇδε ἦν δίδυμα ἐν τῇ κοιλίᾳ αὐτῆς. 
So in N.T. — 
Mt. 19° os ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ. i Pet. 25: αὐτὸς ἀνήνεγ- 
> ad , ; τὰς, 
κεν ἐν τῷ σώματι αὐτοῦ. 


68. ᾿Αδελφός as a Reciprocal Pronoun. The use οἵ ἀδελφός as a 
reciprocal pronoun is a sheer Hebraism, e.g. — 


Ex. 10” καὶ οὐκ εἶδεν οὐδεὶς τὸν ἀδελφὸν αὐτοῦ = they saw not one 
another. 


69. Hebrew Syntax of the Relative. a. One of the most salient 
characteristics of LX X Greek is the repetition of the pronoun after 
the relative, as though in English, instead of saying ‘the land which 
they possessed,’ we were to say habitually ‘the land which they 
possessed it,’ and so in all similar cases. This anomaly is due to 
the literal following of the Hebrew text. Now in Hebrew the rela- 
tive is indeclinable. Its meaning therefore is not complete until a 
pronoun has been added to determine it. But the relative in Greek 
being declinable, the translator was forced to assign to it gender, 
number, and case, which rendered the addition of the pronoun after 
it unnecessary. Nevertheless the pronoun was retained out of 
regard for the sacred text. As instances of the simplest kind we 
may take the following — | 

Nb. 35” ov ἔχρισαν αὐτόν, 13° τῆς γῆς ἣν κατεσκέψαντο αὐτήν. 15. 
62" ὃ ὁ κύριος ὀνομάσει αὐτό. Gen. 1" οὗ τὸ σπέρμα αὐτοῦ ἐν 
αὐτῷ. Dt. 4 ᾧ ἐστιν αὐτῷς Ps. 18* ὧν οὐχὶ ἀκούονται ai φωναὶ 
αὐτῶν. Ex. 6” οἷς εἶπεν αὐτοῖς. 

ὃ. Where the relative is followed by ἐάν the same construction is 
employed, e.g. — 

Nb. 17° 6 ἄνθρωπος ὃν ἐὰν ἐκλέξωμαι αὐτόν, 19” παντὸς οὗ ἐὰν ἅψηται 
αὐτοῦ ὁ ἀκάθαρτος. 


66 GRAMMAR OF SEPTUAGINT GREEK 


c. Sometimes a demonstrative takes the place of the personal 
pronoun — 


Gen. 3" οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν. 


d. In all the foregoing instances the appended pronoun is in the 


same case as the relative, but this is not necessary. 
Nb. 3° οὖς ἐτελείωσεν τὰς χεῖρας αὐτῶν ἱερατεύειν. 


The construction here, though determined by the Hebrew, hap- 
pens to agree with the Greek Accusative of the Part Affected. 
e. Very often there is the same preposition both before the rela- 
tive and before the appended pronoun — 
Ex. 34” εἰς ἣν εἰσπορεύῃ eis αὐτήν. Nb. 117 ἐν οἷς εἶμι ἐν αὐτοῖς. 
Gen. 28" ἡ γῆ ἐφ᾽ ἧς σὺ καθεύδεις ἐπ᾽ αὐτῆς. 
f. Occasionally the preposition is the same, but the case it governs 
is different, e.g. — 
Jdg. 16” ἐφ᾽ οἷς 6 οἶκος στήκει ἐπ᾽ αὐτούς. Josh. 24% γῆν ἐφ᾽ ἣν 
οὐκ ἐκοπιάσατε ἐπ᾽ αὐτῆς. 


9. Sometimes the preposition is confined to the appended pro- 
noun. Then the problem arises, Into what case is the relative to be 
put ?—a problem which is solved differently in different passages. 
In some the case chosen coincides with that of the pronoun follow- 


ing, e.g. — 


Gen. 24” τὴν ὁδόν pov, ἣν viv ἐγὼ πορεύομαι ἐπ᾽ αὐτήν. Ex. 255 
Ν , e 4 3 3 A 23 cal a @® , 
τοὺς κυάθους, οἷς σπείσεις ἐν αὐτοῖς. Gen. 21” τῇ γῇ 4 ov παρῴ- 


3 2A 
κησὰας ἐν aut). 


In others it does not — 
Nb. 145: τὴν γῆν ἣν ὑμεῖς ἀπέστητε ἀπ᾽ αὐτῆς, 19? ἣ οὐκ ἐπεβλήθη 
ἐπ᾽ αὐτὴν ζυγός. ili K. 17' ᾧ παρέστην ἐνώπιον αὐτοῦ. 
h. Sometimes the relative has a different preposition from the 
pronoun following — 
Nb. 13” ris ἡ γῆ εἰς ἣν οὗτοι ἐνκάθηνται ἐπ᾽ αὐτῆς... τίνες αἷ πόλεις 
εἰς ἃς οὗτοι κατοικοῦσιν ἐν αὐταῖς. For other instances see Ex. 
G*: Nb, ΤΟΥ Dt 3 ae 
i. Sometimes the preposition is the same, but instead of a mere 
pronoun we have a phrase, e.g. — 


Gen. 24% ἐν οἷς ἐγὼ παροικῶ ἐν τῇ γῇ αὐτῶν. 


ee νὴ 








SYNTAX 67 


j. The construction of which we have been speaking is not con- 
fined to the simple relative, e.g. — 

Gen. 41” οἵας οὐκ εἶδον τοιαύτας. Ex. 9%, 116 ἥτις τοιαύτη οὐ 
y<yovev. 

k. The habitual repetition of the pronoun in the LXX is a mere 
Hebraism, though a search among Greek writers might reveal traces 
of a somewhat similar usage arising independently. Here are a few 
instances — 

Plat. Tim. 28 A ὅτου μὲν οὖν ἂν ὃ δημιουργός... τὴν ἰδέαν καὶ 
δύναμιν αὐτοῦ ἀπεργάζηται, Parm. 130 E ὧν τάδε τὰ ἀλλὰ μεταλαμ- 
βάνοντα τὰς ἐπωνυμίας αὐτῶν ἴσχειν. Arist. Cat. 5 § 38 οἷον 
ἐπὶ μὲν TOV ἄλλων οὐκ ἂν ἔχοι τις TO τοιοῦτο προενεγκεῖν. 

1. In the N.T. this Hebrew syntax of the relative occurs not 
infrequently. 

Philemon” ὃν ἀνέπεμψά σοι αὐτόν. Gal. 2” ὃ καὶ ἐσπούδασα αὐτὸ 
τοῦτο ποιῆσαι. Acts 15" ἐφ᾽ οὖς ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ 
αὑτούς. Mk. 7” ἧς εἶχε τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον. 
Cp. Mk. 1’: Lk. 3%: also Mk. 13”, 9°. 

Instances are most frequent in the very Hebraistic book of Reve- 
lation. See Rev. 3%, 75,3, 138, 20% Cp. i Clem. 21° οὗ ἡ πνοὴ αὐτοῦ ἐν 
ἡμῖν ἐστίν. 

70. ἀνήρ = ἕκαστος. The use οἵ ἀνήρ as a distributive pronoun is ἃ 
pure Hebraism. 

iv K. 185: πίεται ἀνὴρ τὴν ἄμπελον αὐτοῦ, καὶ ἀνὴρ τὴν συκῆν αὐτοῦ 
φάγεται. Jdg. 16° ἡμεῖς δώσομέν σοι ἀνὴρ χιλίους καὶ ἑκατὸν 
ἀργυρίου. 

71. ὅστις for ὅς. Except in the neuter singular ὅ τι, as in Josh. 24”, 
and in the expression ἕως ὅτου, as in i K. 22°, or μέχρι drov, which is 
found only in the Codex Sinaiticus version of Tob. 5’, ὅστις occurs in 
Swete’s text only in the nominative, singular or plural. In meaning 
it is often indistinguishable from ds. 

Ex. 20? Ἐγώ εἰμι Κύριος... ὅστις ἐξήγαγόν σε. Cp. Dan. Θ 6”. 
Ps. 894 ἡ ἡμέρα ἡ ἐχθὲς ἥτις διῆλθεν. Cp. Nb. 145. i K. 30” 
διακόσιοι ἄνδρες οἵτινες ἐκάθισαν πέραν Tod χειμάρρους Cp. Ex. 
8255: Nb. 1°: i Mac. 155, Jdg. 21” τετρακοσίας νεάνιδας παρ- 


΄ σ ae; + ὃ 
θένους, αιτίνες οὐκ ἐεγνωσὰν ανόρα. 


Οἵτινες = of occurs several times in Aristeas— §§ 102, 121, 138, 
200, 308. 


68 GRAMMAR OF SEPTUAGINT GREEK 


The same use of ὅστις for the simple relative is found in the N.T., 
e.g. — 


Col. 3° τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρεία. Acts 85 τὸν Tlé 

τρον καὶ Ιωάννην" οἵτινες καταβάντες κτλ. i Tim. 6° ἐπιθυμίας 

. αἵτινες βυθίζουσι τοὺς ἀνθρώπους. Gal. 45 ἅτινά ἐστιν ἀλλη- 
γορούμενα. 


VERBS, 72-84 


72. Analytic Tenses. By an Analytic Tense is meant one which 
is formed with an auxiliary instead of by an inflexion, as in English 
‘is coming’ for ‘comes.’ No reader of the LXX can fail to be struck 
by the frequency of such forms. It results from the fact that both 
languages combine to produce them. They are suggested by the 
great use made of the participle in Hebrew, while at the same time 
there was a strong tendency towards the employment of such forms 
within the Greek language itself. They are to be found in the best 
writers, both in prose and poetry, from Homer downwards. Plato 
often has recourse to them, partly for the sake of philosophical pre- 
cision, and partly, it must be confessed, because in his later style he 
preferred two words to one. In the Laws πρέπον ἐστί almost alto- 
gether displaces πρέπει. 


PRESENT 
11 K. 20° οὐκ εἶ σὺ ἐσθίων ἄρτον ; Cp. Ts. 10°: Ezk. 36%. 
iii K. 18” ἐστὶν φοβούμενος. 
Nb. 148 ἐστὶν ῥέουσα. Cp. ili K. 20%: Dan. 2”. 
ii Esd. 23% οὐκ εἰσὶν ἐπιγινώσκοντες. 
Prov. 3° : ἴσθι πεποιθώς. 
Jdg. 11° ἔστω ἀκούων. 
Dan. O' 6% ἔστωσαν προσκυνοῦντες. 
ii Chr. 15% εἶναι... λειτουργοῦσαν. 


Future SIMPLE 


Gen. 4"* ; ἔσομαι στένων καὶ τρέμων. Οὗ». Dan. Ο’ 6”. 
Is. 477 ἔσομαι ἄρχουσα. 

Gen. 4" στένων καὶ τρέμων ἔσῃ. Cp. Ex. 22”: Dt. 28% 
Dt. 28” | ἔσῃ . . . ἀδικούμενος. 

Nb. 8” ἔσται. . . προσεγγίζων. Cp. Gen. 18%. 
Mal. 3° - ἔσονται... προσάγοντες. 

Is. 22% ἔσονται ἐπικρεμάμενοι. 


Ezk. 34” ἔσονται ἀπολλύμενοι. Cp. Dt. 14%, 








Ν, 


Is. 81 
15.105. 175 
Rb. 22" 


Gen. 43°, 44” 


ii K. 22: Is. 123, 8” 


Sir. 7” 

15. 58"* 

2; 17. 22" 
Ex. 129 

Is. 32° 
Gen. 41% 


Dan. 10? 

Dan. Ὁ 75 

Gen. 40% 

Gen. 377: Ex. 3! 


mas, 1175: 
Jer. 47 

iii K. 18° 
Dan. ΟἹ 1% 
Baruch 1” 
ino” 
Jdg. 1’ 


Dan. O' 10° 
Dan. Θ 10° 
ii Chr. 18* 
PK. 4 


Jdg. 8": Sus. Θ᾽ 


Josh. 7” 
ii Chr. 5° 
Tob. 68 
Is. 206 
Ex. 39” 


SYNTAX 


PERFECT 


\ 3 
πεποιθὼς ἧἧς. 
πεποιθότες ὦμεν. 


ἔστιν γὰρ εὐλογημένος. 


Future PERFECT 


ἡμαρτηκὼς ἔσομαι. 


πεποιθὼς ἔσομαι (fut. simp. in force). 


Ν / 
ἔσῃ TETEAEKWS. 
»+ ’ὔ 
ἔσῃ πεποιθώς. 
Ν 
πεποιθὼς ἔσται. 


»” eon , 
εσται υμιν διατετηρημένον. 


Ν , 
ἔσονται πεποιθότες. 


" 
εσταιίὶ. .. 


IMPERFECT 
» a 
ἤμην πενθῶν. 
θεωρῶν ἤμην. 
ἦσθα οἰνοχοῶν. 
ἣν ποιμαίνων. 


μὰ 
ποιμαίνων ἦν. 


πεφυλαγμένα. 


Cp. Gen. 39%, 42°: Nb. 11): 
Jdg. 167: Jonah 1”: Sus.': i Mac. 6*. 


ἦν τρέμοντα (sc. τὰ ὄρη). 
ἣν φοβούμενος. Cp. Dan. Ο’ 6%. 
μιν 


Ὧν .“κ. 
>» “ 
ἤμεθα ἀπειθοῦντες. 
ἀπειθοῦντες ἦτε. 

ἊΝ , 

ἤσαν συλλέγοντες. 


PLUPERFEOT 


ἤμην πεπτωκώς. 


. ἀναιρούμενος. 


Οὐ. Dt. 9%, 312. 


Cp. Josh. 10%: i Mac. 115 


ἤμην κατανενυγμένος. 


ἦν ἑστηκώς. 
ἦν... 
hv πεποιθυῖα. 

ἦν ἐνκεκρυμμένα. 
hv διαπεπετακότα. 
ἡτοιμασμένη ἦν. 
ἦμεν πεποιθότες. 


3 a 
- ἐξεστηκυῖα. 


> , 3. 949 
ἤσαν πεποιήηκοτες αὐτά. 


TO GRAMMAR OF SEPTUAGINT GREEK 


ὃ. Τίγνεσθαι may be used as an auxiliary instead of εἶναι. 

Ps. 72% ἐγενόμην μεμαστιγωμένος. Is. 30" πεποιθὼς ἐγένου. 
Nb. 1053: éy.vero σκιάζουσα. Ps. 125° ἐγενήθημεν εὐφραινόμενοι. 
Ex. 17” ἐγίνοντο. . . ἐστηριγμένα. ‘Sir. 199 ὑποχωρῶν γίνου, 
185 μὴ yivov . . . συμβολοκοπῶν. 


c. Sometimes the verbal adjective is used in place of the participle. 


Is. 18° ἀκουστὸν ἔσται. Dt. 4° ἀκουστὴ ἐγένετο. Gen. 45°: 
Is. 48° ἀκουστὸν ἐγένετο. Is, 23° ὅταν δὲ ἀκουστὸν γένηται. 
Dt. 30° πλεοναστόν σε ποιήσει. 


d. When a causative form is wanted corresponding to ἀκουστὸν 
γενέσθαι recourse is had to ἀκουστὸν ποιεῖ; e.g. — 
Sir. 46" ἀκουστὴν ἐποίησεν τὴν φωνὴν αὐτοῦ. Cp. Ps. 105’, 142°: 
Jer. 277, 38’: Is. 30”, 4571, 485 6. Ὁ 527, 624. 


e. In the N.T. these analytic tenses are relatively even commoner 
than in the LXX. 


PRESENT 
Col. 3? ἐστιν. . - καθήμενος. 
ii Cor; 9". ἐστὶ προσαναπληροῦσα. 
Col. 15 ἐστὶ καρποφορούμενον καὶ αὐξανόμενον. 
Col. 2” ἐστι. . . ἔχοντα. 
iiCor.2"  ἐσμὲν΄. . . καπηλεύοντες. 
Acts 5” εἰσὶν. . . ἑστῶτες καὶ διδάσκοντες. 
Mt. 5” ἴσθι εὐνοῶν. 


Future SIMPLE 


Lk. 5” ἀνθρώπους ἔσῃ ζωγρῶν. 

Acts 7° ἔσται. . . πάροικον. 

i Cor. 14” ἔσεσθε... λαλοῦντες. 
PERFECT 

Acts 25” ἑστώς εἰμι (present in meaning). 

Acts 21” ἐστὶ πεποιηκώς. 

i Cor. 15° ἠλπικότες ἐσμέν. 

110 faded εἰσὶ γεγονότες. 

James δ᾽ ἢ πεποιηκώς. 

ii Cor. 1” πεποιθότες ὦμεν. 

Hb. 4? ἐσμὲν εὐηγγελισμένοι. 

Hb. 10” ἡγιασμένοι ἐσμέν. 


Acts 2” μεμεστωμένοι εἰσί. 





Hb. 2” 


Acts 10%, 11° 
Lk. 4“ 


Acts 12° 
Acts 21° 
Acts 16” 
Gal. 153 
Acts 1% 


SYNTAX T1 


Future PERFECT 


ἔσομαι πεποιθώς (from Is. 122 and perfect 
only in form). 


IMPERFECT 


ἤμην προσευχόμενος. Cp. 22%": Gal. 1%. 

ἦν κηρύσσων. Cp. Lk. 5%, 288; Acts 7®, 
ee 1: ΡΒ oes 

ἦν γινομένη. 

Ὁ 3 , 

ἣν . . . ἀποφορτιζόμενον. 

ἦμεν . . . διατρίβοντες. 

ἀκούοντες ἦσαν. Cp. Acts 1™. 

ἦσαν καταμένοντες. Cp. Acts 1%, 275%”, 
Mk, 2,3, 


f. Besides εἶναι other auxiliaries are used in the N.T. — 
ii Cor. 6% μὴ γίνεσθε ἑτεροζυγοῦντες. Col. 1° ἵνα γένηται... πρω- 
μὴ γ ροζυγ γένη ρ 
τεύων. Rev. 3? γίνου γρηγορῶν. Acts 8 βεβαπτισμένοι ὑπήρ- 


χον. 


With the last example cp. Aristeas § 193 εἰ μὴ πεποιθὼς ὕπαρχοι. 
The same author has κεχαρισμένος ἔσῃ in ὃ 40 and ἰσχῦόν ἐστι in 241. 
g. Instances of analytic tenses occur here and there in Josephus, 


e.g. — 


B.J. 1 31 § 1 καὶ τοῦτο ἦν μάλιστα τάρασσον ᾿Αντίπατρον. 
Ant. 11 6 § 7 τί παρόντες εἴημεν. 


h. Also in the Apostolic Fathers — 


ii Clem. 177 ἔσονται 


δόξαν δόντες. Barn. Ep. 19’ ἔσῃ τρέμων, 


19° οὐ μὴ γένῃ ἐπιθυμῶν. Cp. 19°. Herm. Past. Vis. III 4 
ὃ 2 ὑπερέχοντες αὐτούς εἰσιν, Sim. V 4 § 2 ἔσομαι ἑωρακώς . .. 
ἀκηκοώς, 1X 18 ὃ 2 ἔσῃ . . . φορῶν, Mdt. V 2 ὃ ὃ ἔσῃ εὑρισκόμε- 
vos, Sim. IX 1 § 8 εὐθηνοῦν ἦν, 1X 4 ὃ 1 ὑποδεδυκυῖαι ἦσαν . .. 


ὑποδεδύκεισαν. 


73. Deliberative Use of the Present Indicative. The deliberative use 
of the present indicative is not unknown in Latin, especially in Ter- 
ence, e.g. Phorm. 447 quid ago? Οὗ. Heaut. 343: Hun. 811: Ad. 
538. It occurs also in the Greek of the LXX. 


Gen. 37” ἐγὼ δὲ ποῦ πορεύομαι ἔτι; 


So in N.T. — 


Jn. 11” τί ποιοῦμεν; What is our course ? 


‘| :» GRAMMAR OF SEPTUAGINT GREEK 


74. The Jussive Future. a. The Jussive Future is rare in Attic 
Greek, and, when it does occur, is regarded as a weak form of 
imperative. In the LXX, on the other hand, it is very common, and 
is employed in the most solemn language of legislation. From the 
nature of the case it is not used in the first person.. It may be 
employed in command or in prohibition. As instances of the former 
we may take — 


Lyt. 19" ἀγαπήσεις τὸν πλησίον cov ὡς σεαυτόν. Cp. Ex. 34%”: 
in πὸ: 175. Lvt. 19" τὸν νόμον μου φυλάξεσθε. Cp. Lvt. 115. 
Livt. 19” καὶ ἐξιλάσεται ὃ ἱερεύς. Cp. Τινῦ. 197). 


ὃ. Very often the jussive future follows an imperative. 


Gen. 40" μνήσθητί μου. .. καὶ ποιήσεις. Cp. Gen. 44": Ex. 7%, 
Ges Nb. Abt dee aon Josh. 8* μὴ μακρὰν γίνεσθε. . . 
καὶ ἔσεσθε πάντες ἕτοιμο. Cp. Nb. 13%. 


ce. Of the use of the jussive future in prohibition we have a con- 
spicuous example in the Ten Commandments (Ex. 20%": Dt. 5) 
— Οὐ μοιχεύσεις, Οὐ κλέψεις κτλ. So also— 


Dt. 6" οὐκ ἐκπειράσεις Κύριον τὸν θέον σου. Cp. Nb. 22”: Ex. 225: 
Lytz ΘΣ; 


d. In the case of the jussive future we have οὐ in prohibition, be- 
cause the formula was originally one of prediction. 
e. Occasionally there is a transition from the jussive future to 
ov μή With subjunctive — . 
Nb. 23” οὔτε κατάραις καταράσῃ μοι αὐτὸν, οὔτε εὐλογῶν μὴ εὐλογήσῃς 
Ν αὑτόν. 
f. In the N.T. the jussive future is often used in passages quoted 
from the LXX. In Matthew it is employed independently. 
Mt. 5% ἔσεσθε οὖν ὑμεῖς τέλειοι, 6” οὐκ ἔσεσθε ὡς οἱ ὑποκριταί, 20% 
οὐχ οὕτως ἔσται ἐν ὑμῖν. . . ἔσται ὑμῶν δοῦλος, 21° καὶ ἐάν τις ὑμῖν 
εἴπῃ τι, ἐρεῖτε κτλ. 


75. The Optative. a. The pure optative, i.e. the optative as em- 
ployed to express a wish, is of frequent occurrence in the LXX, as 
might be expected from the character of the contents, so much of 
which is in the form either of aspiration or of imprecation. But 
the use of the optative where in Latin we should have the historic 
tenses of the subjunctive is hardly to be found outside of Maccabees. 


— 





SYNTAX 73 


ii Mac. 3” τοῦ δὲ βασιλέως ἐπερωτήσαντος τὸν Ἡλιόδωρον, ποῖός τις 


εἴη ἐπιτήδειος. iv Mace. 17? ἔλεγον δὲ καὶ τῶν δορυφόρων τινες ὡς 
. ἵνα μὴ ψαύσειέν τι τοῦ σώματος αὐτῆς, ἑαύτην ἔρριψεν κατὰ τῆς 
πυρᾶς. 


The established practice is for the subjunctive to follow the his- 
toric tenses in a final clause — 
Ex. 1" ἐπέστησεν . . . iva κακώσωσιν, 9" διετηρήθης ἵνα ἐνδείξωμαι. 
Wisd. 16" διεσώζοντο, ἵνα py... γένωνται. Cp. 16". 
Cp. Aristeas §§ 11, 18, 19, 26, 29, 42, 45, 111, 175, 193. 
b. In the N.T. also the subjunctive is regularly employed in final 
clauses after an historic tense, e.g. — 
Tit. 1° τούτου χάριν ἀπέλιπον σε ἐν Κρήτῃ, ἵνα τὰ λείποντα ἐπιδιορ- 
θώσῃ. 
c. The pure optative is said to occur 35 times in the N.T., always, 
except in Philemon”, in the 3d person. 
In Luke-Acts the optative is commonly employed in dependent 
questions, e.g. — 
Luke 18% ἐπυνθάνετο τί εἴη τοῦτο, 
with which contrast 
Mk. 14" ἐζήτει πῶς εὐκαίρως αὐτὸν παραδῷ. 
Outside of Acts the optative with εἰ is found only in four pas- 
sages —i Cor. 14”, 15” (εἰ τύχοι) : 1 Pet. δ᾽ Ὁ 


76. Conditional without av. Occasionally we find the apodosis in a 
conditional sentence devoid of ἄν. 
Nb. 22® καὶ εἰ μὴ ἐξέκλινεν, viv οὖν σὲ μὲν ἀπέκτεινα, ἐκείνην δὲ περι- 
ἐποιησάμην. Contrast 22” and compare ii K. 2”. 


77. Infinitive of Purpose. The use of the infinitive to express pur- 
pose, as in English, is common to all stages of the Greek language, 
but abounds more in the LXX than in classical Greek. 

Gen. 37” ἐκάθισαν δὲ φαγεῖν ἄρτον. Cp. 39", 4277, 43"; Ex. 14”: 
Nb. 22”: Job 2}. 


Of the use of the infinitive with the article to express purpose we 
have had occasion to speak already (§ 59). 


78. Infinitive of Consequence. This construction is of doubtful pro- 
priety in Attic Greek. In the LXX it is much less common than 
the Infinitive of Purpose. 


tal > 
Ex. 11? καὶ οὐκ εἰσήκουσεν ἐξαποστεῖλαι τοὺς υἱοὺς ᾿Ισραήλ. 


74 GRAMMAR OF SEPTUAGINT GREEK 


79. Paucity of Participles. The small use made of participles in 
the LXX, as compared with classical Greek, is a natural result of 
the paratactical construction which reigns throughout. The same 
is the case, though to a less extent, in the N.T. Take for instance — 

Mk. 14” καὶ ἐξῆλθον of “μαθηταί, καὶ ἦλθον εἰς THY πόλιν, Kal εὗρεν 
καθὼς εἶπεν αὐτοῖς " καὶ ἡτοίμασαν τὸ πάσχα. 


The participle has disappeared in the modern language. Doubtless 
the influence of Biblical Greek was among the causes of its decline. 


80. Misuse of the Participle. The misuse of the participle marks 
a stage of its decline. We find this tendency already manifesting | 
itself in the LXX. Such an anacoluthon indeed as the following — 


Ex. 8%, 97 ἰδὼν δὲ Φαραώ. . . ἐβαρύνθη ἡ καρδία αὐτοῦ 


may be passed over, as it might easily be paralleled from the most 
strictly classical writers. But we find sentences in the LXX in 
which a participle is the only verb. Sometimes this arises from 
following the Hebrew as in — 
Jdg. 13" καὶ Μανῶε καὶ ἡ γυνὴ αὐτοῦ βλέποντες, 14“ καὶ ἐν τῷ καιρῷ 
ἐκείνῳ οἱ ἀλλόφυλοι κυριεύοντες ἐν Ἰσραήλ. 


More often it does not, as in — 


Ex. 12” ἀπάραντες δὲ of υἱοὶ Ἰσραήλ, 15" κύριος βασιλεύων τὸν αἰῶνα. 
Jdg. 4" καὶ Βαρὰκ διώκων. 


Moreover we find a participle coupled with a finite verb by καί 
When the subject of the two is the same, it is open to us to say that 
it is not copulative, but merely emphasizes the verb, as in — 

Nb. 21" καὶ ἐξάραντες (Hb. impf.) ἐξ Ὦβώθ, καὶ παρενέβαλον ἐν Χαλ- 


γαεί, 22” καὶ ἰδοῦσα ἡ ὄνος... καὶ ἐξέκλινεν. 


Hardly so however when the subject is different. 


Ex. 12” καὶ ἀναστὰς Φαραώ... καὶ ἐγενήθη κραυγή. Nb. 22% 
καὶ ἰδὼν Βαλάκ. . . Kat ἐφοβήθη Μωάβ. 


81. The Intensive Participle. On the other hand there is a cause 
in operation in the LXX tending to an unnecessary use of participles. 
For in place of a cognate dative we often find the participle used 
along with a finite form of the same verb, to convey the intensive 
force that is accomplished in Hebrew by the addition of the infini- 
tive to the finite verb, e.g. — 


SYNTAX T5 


Gen. 22" εἰ μὴν εὐλογῶν εὐλογήσω σε, Kal πληθύνων πληθυνῶ τὸ 
σπέρμα σου. Jdg. 11° μὴ μαχόμενος ἐμαχέσατο μετὰ Ἰσραὴλ 
ἢ πολεμῶν ἐπολέμησεν αὐτόν; 

We might fill pages with instances of this idiom, but ἃ statement 
of its frequency must suffice. This emphatic use of the participle 
is a more unmitigated Hebraism than the other forms of the etymo- 
logical figure. The cognate accusative is quite Greek and the cognate 
dative is to be found in pure Greek, but we should search in vain 
among Classical authors for the intensive use of the participle. 
There is a clear instance indeed in Lucian (Dialogi Marini IV 3 ἰδὼν 
εἶδον), but it is interesting to remember that Lucian himself came 
from the banks of the Euphrates. In Hdt. V 95 αὐτὸς μὲν φεύγων 
ἐκφεύγει there is a difference of meaning between the participle and 
the finite verb — he himself escapes by flight. 

In the N.T. we have one instance, other than a quotation, of this 
Hebraism, namely — 


Eph. 5° ἴστε γινώσκοντες, 


but both the reading and the interpretation of this passage are 
disputed. 


82. Other Varieties of the Etymological Figure. In Josh. 17” ἐξολε- 
θρεῦσαι δὲ αὐτοὺς οὐκ ἐξωλέθρευσαν the infinitive absolute of the Hebrew 
is represented in Greek by the infinitive, instead of by a participle or 
a cognate dative, so that sheer nonsense is made of the translation. 

In another passage, where the Greek departs from our Hebrew, 
an adjective takes the place of the participle — 


Jdg. 5” οἰκτεύρμων οἰκτειρήσει. 
Sometimes we find an adverb in place of the participle — 
Ex. 15! ἐνδόξως yap δεδόξασται. Nb. 22” ἐντίμως yap τιμήσω σε. 
Prov. 23! νοητῶς νόει, 27” γνωστῶς ἐπιγνώσῃ. 
The following turns of expression may also be noticed — 
Jdg. 11” ἐν ἀγαθῷ ἀγαθώτερος. Dt. 18° μερίδα μεμερισμένην. 
i Κ. 1" δώσω αὐτὸν ἐνώπιόν σου δοτόν. 
83. Middle and Passive Voices. In later Greek the boundary lines 
between the middle and passive voices are not clearly demarcated. 


Even in classical authors we find the future middle used in a passive 
sense, as it is also in — 


A“ ‘ “A > ’ 
Ex. 12” οὐκ ἀπολείψεται ἀπ᾽ αὐτοῦ ἕως πρωί, καὶ ὀστοῦν ov συντρίψεται 
> “ 
ἀπ᾿ αὐτοῦ. 


76 GRAMMAR OF SEPTUAGINT GREEK 


The same seems to be the case with st ie and ἐξυρήσατο in 
Jdg. 16%” 
So in N. T.— 


i Cor. 6" ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλ᾽ ἐδικαιώθητε, 10? καὶ 


/ > ἈΝ “A > ’ 
πάντες εἰς τὸν Μωσῆν ἐβαπτίσαντο, 


though here Riddell’s semi-middle sense of the verb might plausibly 
be brought in by way of explanation. 

Instances of passive form with middle meaning are common in 
the LXX— 


Nb. 22” ἀποστραφήσομαι I will get me back again. Jdg. 15° ἐξε- 
ρίφησαν spread themselves, 16” ἐκτιναχθήσομαι shake myself, 
16” ἐπιστηριχθήσομαι support myself. iii K. 17° κρύβηθι hide 
thyself, 18' πορεύθητι καὶ ὄφθητι τῷ ᾿Αχαάβ go and shew thyself, 
20” ἐπράθη sold himself. 


So in N.T. in Luke 1158 ἐβαπτίσθη is used for ἐβαπτίσατο. 


84. Causative Use of the Verb. a. The causative use of the verb 
which is found in the LXX may be set down with confidence as 
a Hebraism. Βασιλεύειν according to the Greek language means ‘to 
be king,’ but it is frequently employed in the LXX in the sense of 
‘to make king,’ e.g. — 

Jdg. 9° ἐβασίλευσαν τὸν ᾿Αβειμέλεχ. i K. 8” βασίλευσον αὐτοῖς 
βασιλέα, 15" ἐβασίλευσα τὸν Σαοὺλ εἰς βασιλέα. 


There are all together thirty-six occurrences of the word in this 
causative sense. 

ὃ. Classical Greek again knows βδελύσσεσθαι in the sense of ‘to 
loathe’ or ‘abominate,’ but not βδελύσσειν in the sense of ‘to make 
abominable,’ as in — 

Ex. 57 ἐβδελύξατε τὴν ὀσμὴν ἡμῶν ἐναντίον Papaw.- Lyvt. 11“ καὶ 
οὐ μὴ βδελύξητε τὰς ψυχὰς ὑμῶν. Cp. Lyt. 20”: i Mae. 1*. 
6. Still more strange to classical Greek is the sense of ‘to make 
to sin’ often imposed upon ἐξαμαρτάνειν, 6.0. ---- 
iv K. 17” καὶ ἐξήμαρτεν αὐτοὺς ἁμαρτίαν μεγάλην. 
This is the prevailing sense of the word in the LXX, which is found 
all together twenty-eight times, mostly in the phrase os ἐξήμαρτεν τὸν 
Ἰσραήλ. 
d. In this causative use of the verb is to be found the explanation 


SYNTAX 17 
of Ex. 14” καὶ ἤγαγεν αὐτοὺς pera Bias, where the R.V. margin has 
‘made them to drive.’ Other similar instances are — 


Ex. 13% ἐκύκλωσεν = he led round. 1K. 4° κατὰ τί ἔπταισεν ἡμᾶς 
κύριος σήμερον 5 Ps. 142" ζήσεις με. 


85. Reduplication of’ Words. In Greek we are accustomed to re- 
duplication of syllables, but not to reduplication of words. This 
primitive device of language is resorted to in the LXX, in imitation 
of the Hebrew, for at least three different purposes — 

(1) intensification, 
(2) distribution, 
(3) universalisation. 
(1) The intensifying use. 
σφόδρα σφόδρα Gen. 30%: Ex. 1715: Nb. 147: Ezk. 9°: Judith 43. 
σφόδρα σφοδρῶς Gen. 7%: Josh. 3”, 


To the same head may be assigned — 


Ex. 8% συνήγαγον αὐτοὺς θιμωνιὰς θιμωνιάς. Dt. 28 6 προσήλυτος 
e.'% a. oS , ᾿ ἊΨ Ν Ν , , 4 
ὁ ἐν σοὶ ἀναβήσεται ἄνω ἄνω, σὺ δὲ καταβήσῃ κάτω κάτω. 


In all the above instances perhaps the kind οἵ. intensification 
involved is that of a repeated process. 
(2) The distributive use. 
εἷς εἷς 1 Chr. 24°, 
δύο δύο Gen. 6, 7°: Sir. 36”. 
ἑπτὰ ἑπτά Gen. 75. 
χιλίους ἐκ φυλῆς, χιλίους ἐκ φυλῆς Nb. 315, 
τὸ πρωὶ mpwi i Chr. 9”. 
ἐργασίᾳ καὶ ἐργασίᾳ ii Chr. 34”, 


In pure Greek such ideas would be expressed by the use of dvd 
or κατά. Sometimes we find κατά employed in the LXX along with 
the reduplication, as in — 


Dt. 7” κατὰ μικρὸν μικρόν. Zech. 1215 κατὰ φυλὰς φυλάς. 


The idea ‘ year by year’ is expressed in many different ways — 
ἐνιαυτὸν κατ᾽ ἐνιαυτόν Dt. 147: 1 K. 17: ii Chr. 24°. 
2 > a. | ee 16 

κατ᾽ ἐνιαυτὸν ἐνιαυτόν 1 Ια. 7, 
ἐνιαυτὸν ἐξ ἐνιαυτοῦ Dt. 15”. 
τὸ κατ᾽ ἐνιαυτὸν ἐνιαυτῷ iii K. 10%. 

Ἀ > > ‘ > , se 94 
τὸ κατ᾽ ἐνιαυτὸν ἐνιαυτόν 11 Chr. 953, 


78 GRAMMAR OF SEPTUAGINT GREEK 


(8) The universalising use. 
ἄνθρωπος ἄνθρωπος = whatsoever man Lvt. 17%*%™ ®, 18°, 20°, 22%: 
Ezk. 1457, 
ἀνδρὶ ἀνδρί Lvt. 15°. 
Of the above three uses the distributive is.the only one which is 
to be found in the N.T. 


Mk. 67 δύο δύο, 6° συμτόσια συμπόσια, 6" πρασιαὶ πρασιαί. 
So also in the Pastor of Hermas — 
Sim. VIIL 2 § 8 ἦλθον τάγματα τάγματα, 4 ὃ 2 ἔστησαν τάγματα 
τάγματα. 


86. Expressions of Time. a. ‘Year after year’ is expressed in 
ii K. 21) by a nominative absolute ἐνιαυτὸς ἐχόμενος ἐνιαυτοῦ without 
any pretence of grammar. 
b. The use of the word ‘day’ in vague expressions of time is a 
Hebraism, e.g. — 
Gen. 40* ἡμέρας = for some time. Cp. Dan. O' 11%. Jdg. 15! 
μεθ᾽ ἡμέρας = after some time. Cp. iii K.177. Π| K. 18" μεθ᾽ 
ἡμέρας πολλάς = after a long time. 


c. ‘Day by day’ (Hb. day, day) is expressed in Gen. 39” by ἡμέραν 
ἐξ ἡμέρας (cp. Lat. diem ex die). In Esther 3* καθ᾽ ἑκάστην ἡμέραν 
is correctly used as the Greek equivalent for the phrase day and day, 
which St. Paul (ii Cor. 4"*) has reproduced word for word in the form 
ἡμέρᾳ καὶ ἡμέρᾳ. 

d. The use of ‘ yesterday and the day before’ as a general expres- 
sion for past time = heretofore is a Hebraism which presents itself in 
the LXX under a variety of slight modifications. 

ἐχθὲς καὶ τρίτην i Κα. 47, 10": ii K. 3”, δ᾽: i Chr. 11”. 

ἐχθὲς καὶ τρίτην ἡμέραν Gen. 31%°: Ex. δ᾽; Josh. 4%: 1K. 147, 
19’, 21°: i Mae. 9*. 

ἐχθὲς καὶ τρίτης Ruth 2": iv Κ΄. 13°: Sus. ©”. 

ἀπ᾽ ἐχθὲς κιὶ τρίτης ἡμέρας Josh. 3%. 

πρὸ τῆς ἐχθὲς καὶ τρίτης Dt. 195. 

πρὸ τῆς ἐχθὲς καὶ πρὸ τῆς τρίτης Ex. 21”. 

πρὸ τῆς ἐχθὲς καὶ πρὸ τῆς τρίτης ἡμέρας Ex. 2155, 

πρὸ τῆς ἐχθὲς οὐδὲ πρὸ τῆς τρίτης Dt. 4”, 19°. 

πρὸ τῆς ἐχθὲς οὐδὲ πρὸ τῆς τρίτης ἡμέρας Ex. 4”. 


In Joshua 205, which occurs only in the Codex Alexandrinus, we 


SYNTAX 


19 


have ἀπ᾽ ἐχθὲς καὶ τρίτην, Where ἐχθὲς-καὶ-τρίτην is treated as a single 


indeclinable noun. 
6. ‘Just at that time’ is expressed variously as follows — 
αὐθωρί Dan. Ο’ 3”. 
αὐτῇ τῇ wpa i Esd. 8°: Dan. 3°, @ 3”. Cp. Acts 22%, 
ἐν αὐτῇ τῇ ὥρᾳ Dan. Θ 5°. Cp. Lk. 12”, 13%, 20”. 
ἐν αὐτῇ TH wpa ἐκείνῃ Dan. O! 5”. 


ἣν αὐτῷ τῷ καιρῷ Tob. 8%. Op. Lk. 18°. 


87. Pleonastic Use of ἐκεῖ and ἐκεῖθεν. Just as a personal pronoun is 
supplied after the relative (§ 69), so a demonstrative adverb of place 
is supplied after a relative adverb or after some phrase equivalent 


to one. 


Gen. 33” οὗ ἔστησεν ἐκεῖ τὴν σκηνὴν αὐτοῦ. Cp. 39”, 40°: Ex. 21”. 
Ex. 20% οὗ ἐὰν ἐπονομάσω τὸ ὄνομά pov ἐκεῖ. Dan. Θ 9 οὗ 


. pale e > 
διέσπειρας αὐτοὺς ἐκεῖ. iii Κ 117} ἐν ᾧ αὐτὸς ἐκάθητο ἐκεῖ. 


Cp. 


Gen. 39”: Ex. 12”. Gen. 31” ἐν τῷ τόπῳ ᾧ ἤλειψάς μοι ἐκεῖ 
στήλην. Nb. 145 εἰς ἣν εἰσῆλθεν ἐκεῖ. Cp. 15°, 35%: Dt. 457 
Ex. 8” ἐφ᾽ ἧς οὐκ ἔσται ἐκεῖ. iv Κὶ. 1’ ἡ κλίνη ἐφ᾽ ἧς ἀνέβης 
ἐκεῖ. Dt. 9° ὅθεν ἐξήγαγες ἡμᾶς ἐκεῖθεν. Nb. 28" ἐξ ὧν οὐκ 
ὄψῃ αὐτὸν ἐκεῖθεν. Dan. O! 97 εἰς as διεσκόρπισας αὐτοὺς ἐκεῖ. 


This idiom, which is thoroughly Hebrew, is to be explained on 
the same principle as in § 69. In the N.T. it is found only in 


Revelation — 


Rev. 12° ὅπου ἔχει ἐκεῖ τόπον, 12" ὅπου τρέφεται ἐκεῖ, 17° ὅπου ἡ γυνὴ 


κάθηται ἐπ᾽ αὐτῶν (= ἐκεῖ). 


88. πᾶς with οὐ and μή. a. The use of πᾶς with a negative particle, 
where in classical Greek οὐδείς or μηδείς would be employed, is a 
Hebraism, even though in certain cases the resulting expression may 


be paralleled from pure Greek usage. 


The πᾶς may either precede or follow the negative (ov, μή, μηδέ, ov 


μή) without difference of meaning. 


ὃ. We will first take instances from the LXX where the πᾶς pre- 


cedes the negative. 


Ex. 12" πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπ᾿ αὐτοῦ. Cp. 12%: Ezek. 445. 


Dan. Ο’ 5° πᾶς ἄνθρωπος οὐ δύναται. Cp. Dan. Ο' 2”. Hbk. 
2” πᾶν πνεῦμα οὐκ ἔστιν ἐν αὐτῷ. i Mac. 25 πάντες. .. οὐκ 
ἀσθενήσουσιν. Ex. 22” πᾶσαν χήραν καὶ ὀρφανὸν οὐ κακώσετε. 


Jer. 1733 πᾶν ἔργον οὐ ποιήσετε. Cp. Ex. 12”: Nb. 28%: Jdg. 151. 


80 GRAMMAR OF SEPTUAGINT GREEK 


So in N.T. — 
Rom. 10” πᾶς ὁ πιστεύων ἐπ᾽ αὐτῷ ov καταισχυνθήσεται. Cp. Eph. 
4”, 5°. Rev. 18” πᾶς τεχνίτης. .. ov μὴ εὑρεθῇ ἐν σοὶ ἔτι. 


ii Pet. 1° πᾶσα προφητεία γραφῆς ἰδίας ἐπιλύσεως οὐ γίνεται. 
i ὅτι. 251 πᾶν ψεῦδος ἐκ τῆς ἀληθείας οὐκ ἔστι. Οὗ. i ὅπ. 851 
45, 58: Rev. 223. 


c. In the following passages of the LXX the πᾶς follows the 
negative — 


Ps. 142? ov δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν. Keel. 19 οὐκ ἔστιν 
πᾶν πρόσφατον ὑπὸ τὸν ἥλιον. Ex. 20": Dt. δ᾽: οὐ ποιήσετε ἐν 
αὐτῇ πᾶν ἔργον. Cp. Ex. 204 ii K. 15" οὐκ ἔγνωσαν πᾶν 
ῥῆμα. Tob. 12" οὐ μὴ κρύψω ad’ ὑμῶν πᾶν ῥῆμα. Ps. 33" 


οὐκ ἐλαττωθήσονται παντὸς ἀγαθοῦ. Jdg. 18’ μὴ φάγῃς πᾶν ἀκά- 
θαρτον. Tob. 47 μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπὸ παντὸς 
πτωχοῦ. 

So in N.T. -- 


Rom. 3” ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σάρξ. Cp. Gal. 2”: 
Mt. 24”. Lk. 1” οὐκ ἀδυνατήσει παρὰ τοῦ Θεοῦ πᾶν ῥῆμα. 
Acts 10" οὐδέποτε ἔφαγον πᾶν κοινόν. i Cor. 1” ὅπως μὴ καυχή- 
σηται πᾶσα caps. Rev. 21” οὐ μὴ εἰσέλθῃ εἰς αὐτὴν πᾶν κοινόν. 


PREPOSITIONS, 89-98 


89. Prominence of Prepositions. The prominence of prepositions in 
the LXX is partly a characteristic of later Greek generally and partly - 
due to the careful following of the Hebrew. But while prepositions 
are employed to express relations for which in classical Greek cases 
would have been thought sufficient, there is at the same time a ten- 
dency to blur some of the nice distinctions between the uses of the 
same preposition with different cases. 


90. εἰς. a. eis in classical Greek denotes motion or direction: in 
Biblical Greek it denotes equally rest or position, and may be trans- 
lated by ‘at’ or ‘in’ as well as by ‘to,’ e.g. — 


Gen. 37” πορευθῶμεν εἰς Δωθάειμ . . . καὶ εὗρεν αὐτοὺς εἰς Δωθάειμ. 
Josh. 7” ἔδραμον εἰς τὴν σκηνὴν . . . καὶ ταῦτα ἣν ἐνκεκρυμμένα εἰς 
τὴν σκηνήν. Jdg. 14! καὶ κατέβη Σαμψὼν εἰς Θαμνάθα, καὶ εἶδεν. 
γυναῖκα εἰς Θαμνάθα. 


SYNTAX } or? 


For examples of the former meaning only we may take — 


Gen. 42” 6 δὲ μικρότερος... εἰς γῆν Xavdav. Nb. 25° τὴν γῆν 
εἰς ἣν ὑμεῖς κατοικεῖτε. Judith 16” ἀπέθανεν εἰς Βαιτυλουά. 


ὃ. In the N.T. εἰς denoting rest or position is very common. 
Mk. 2) εἰς οἶκον = at home. Cp. Lk. 9%: Mk. 10”. Mk. 13° καθη- 


μένου εὐτοῦ εἰς TO ὄρος τῶν ἐλαιῶν. Jn. 118 6 ὧν εἰς τὸν κόλπον 
τοῦ πα. “ὅς. Acts 21” ἀποθανεῖν εἰς Ἱερουσαλήμ. 


Cp. also Eph. 8:5: 1 Pet. 85, 5%: Mk. 1°, 159: Lk. 4%, 117: Jn. 9’, 
20’: Acts 7%, 8%, 25%. 

The obliteration of the distinction between rest and motion is 
one of the marks of declining Greek. In the modern language εἰς 
has usurped the functions both of ἐν and πρός. 

6. The use of εἰς with the accusative after εἶναι and γενέσθαι as 
practically equivalent to the nominative may safely be regarded 
as a Hebraism. 


d. i Chr. 11” ἣν αὐτοῖς εἰς ἄρχοντα, 17’ εἶναι eis ἡγούμενον. ili K. 
20? ἔσται μοι εἰς κῆπον λαχάνων. Cp. Gen. 48%: iChr.11% ik. 
17° ἐσόμεθα ὑμῖν εἰς δούλους. Jer. 9833 ἔσομαι αὐτοῖς εἰς θεὸν, καὶ 


αὐτοὶ ἔσονταί μοι εἰς λαόν. Cp. Jer. 38': Gen. 48": ἢ K. 7%. 
Gen. 2’ ἐγένετο ὃ ἄνθρωπος εἰς ψυχὴν ζῶσαν. Ex. 2” ἐγενήθη 
αὐτῇ εἰς υἱόν. i K. 4° γένεσθε εἰς ἄνδρας. 
πρός in one passage takes the place of εἰς. 
Sir. 46* μία ἡμέρα ἐγενήθη πρὸς δύο. 
6. In the New Testament this idiom occurs both in quotations 
from the Old and otherwise. 


iJn. 5° καὶ of τρεῖς εἰς τὸ ἕν εἰσιν. Lk. 3° ἔσται τὰ σκολιὰ εἰς 
εὐθείας (Is. 402. ii Cor. 6% ἔσεσθέ μοι εἰς υἱούς καὶ θυγατέ- 
pas (ii K. 75: Is. 48°). Mt. 19° ἔσονται οἱ δύο εἰς σάρκα 


μίαν (Gen. 2). Mt. 21” ἐγενήθη εἰς κεφαλὴν γωνίας (Ps. 117”). 
Lk. 13” ἐγένετο εἰς δένδρον. Cp. Rev. 8". Jn. 16” ἡ λύπη 
_ ὑμῶν εἰς χαρὰν γενήσεται. 
The same usage is to be found also in the Apostolic Fathers — 

Herm. Past. Sim. IX 18 § 5 ἔσονται εἰς ἕν πνεῦμα, εἰς Ev σῶμα. 
i Clem. 11? εἰς κρίμα καὶ εἰς σημείωσιν . . . γίνονται. Ign. Eph. 

11: ἵνα μὴ ἡμῖν εἰς κρῖμα γένηται. 
f. The employment of εἰς to express the object or destination of a 
thing might easily be paralleled from classical Greek, but its fre- 


82 GRAMMAR OF SEPTUAGINT GREEK 


quent use in the LXX is due to its convenience as a translation of 
the corresponding Hebrew. 


Gen. 34” καὶ δώσετέ μοι τὴν παῖδα ταύτην εἰς γυναῖκα. Ps. 104" εἰς 
δοῦλον ἐπράθη Ἰωσήφ. [111 K. 19" χρίσεις τὸν ᾿Αζαὴλ εἰς βασιλέα. 
Gen. 125 ποιήσω σε εἰς ἔθνος μέγα. 


When the verb is active and transitive, as in all but the second 
of the above instances, εἰς might be dispensed with as far as Greek 
is concerned. When a verb of being is employed, this use runs into 
the preceding — 


Gen. 1” ὑμῖν ἔσται εἰς βρῶσιν, 1 ἔστωσαν εἰς σημεῖα. 


g. The use of εἰς with the accusative, where classical Greek would 
simply have employed a dative, is shown by the Papyri to have been 
a feature of the vernacular Greek of Alexandria. 


Ex. 95) ὃς δὲ μὴ προσέσχεν τῇ διανοίᾳ εἰς τὸ ῥῆμα κυρίου κτλ. 
So in N.T. — ‘ | 
i Cor. 16' τῆς Aoyias τῆς εἰς τοὺς ἁγίους (the collection for the saints). 


91. ἐν. a. Although ἐν was destined ultimately to disappear before 
eis, yet in Biblical Greek we find it in the plenitude of its power, as 
expressing innumerable relations, some of which seem to the classi- 
cal student to be quite beyond its proper sphere. One principal use 
may be summed up under the title of “The ἐν of Accompanying Cir- 
cumstances.” This includes the instrumental use, but goes far 
beyond it. Under this aspect ἐν invades the domain of pera and σύν. 
In most cases it may be rendered by the English ‘ with.’ 

Hos. 17 σώσω αἰτοὺς ἐν κυρίῳ θεῷ αὐτῶν, καὶ οὐ σώσω αὐτοὺς ἐν τόξῳ 
οὐδὲ ἐν ῥομφαίᾳ οὐδὲ ἐν πολέμῳ οὐδὲ ἐν ἵπποις οὐδὲ ἐν ἱππεῦσιν. Ch. 
i ὙΠ 1 Mac. 3". Ex. 6! ἐν yap χειρὶ κραταιᾷ κτλ. (But 
in Ex. 3" we have ἐὰν μὴ μετὰ χειρὸς κραταιᾶς.) Cp. Ex. 3”: 
Jdg. 15%". «ἀρ. 14 εἰ μὴ ἠροτριάσατε ἐν τῇ δαμάλει pov. Cp. 
111 Καὶ, 1913, iv K. 181 ἐν δυνάμει βαρείᾳ. In the parallel passage 
Is. 965 μετὰ δυνάμεως πολλῆς. i Mac. 45 ὠφθη ᾿Ιούδας. . . ἐν 


τρισχιλίοις ἀνδράσιν. 


So in N.T. — 
i Cor. 45: ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς: Cp.iK.17*: Ps.2*% Eph. 6? 
ἐντολὴ πρώτη ἐν ἐπαγγελίᾳ. ii Pet. 3% ἐν ἀνθρώπου φωνή. 


Mt. 95: ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. Cp. Mt. 
12%, 25%, Mt. 26” ἐν μαχαίρᾳ ἀπολοῦνται. 


SYNTAX 83 


b. The év of accompanying circumstances is not wholly foreign to 
classical Greek, though the extended use made of it in Biblical 
diction is. 

Eur. Tro. 817 ὦ ypucéaus ἐν οἰνοχόαις ἁβρὰ βαίνων. 


c. In another of its Biblical uses ἐν becomes indistinguishable 
from εἰς, as in — 

Ex. 4” πάντα τὰ τέρατα ἃ ἔδωκα ἐν ταῖς χερσίν σου. Jdg. 19! παρέ- 
δωκεν αὐτοὺς Κύριος ἐν χειρὶ Φυλιστιείμ. Cp. Jdg. 1δ᾽515 1655 5: 
Is. 5119 οὐ μὴ παραδοθῇ Ἱερουσαλὴμ ἐν χειρὶ βασιλέως, while the 
parallel passage in iv K. 19" has εἰς χεῖρας βασιλέως. Tob. 5° 
πορευθῆναι ἐν Ῥάγοις. Cp. Tob. 6°, 9. 

So in N.T. — . 

ii Cor. 8" χάρις δὲ τῷ Θεῷ τῷ διδόντι τὴν αὐτὴν σπουδὴν ὑπὲρ ὑμῶν ἐν 
τῇ καρδίᾳ Τίτου. Mt. 14° ἔθετο ἐν φυλακῇ. Jn. 3” πάντα᾽ 
δέδωκεν ἐν TH χειρὶ αὐτοῦ. Rev. 11" πνεῦμα ζωῆς ἐκ τοῦ Θεοῦ 
εἰσῆλθεν ἐν αὐτοῖς. 


92. ἀπό. a. ἀπό in the LXX is often little more than a sign of 
the genitive, like our English ‘of,’ provided that the genitive be 
partitive. 


Ex. 12 καὶ ὀστοῦν οὐ συντρίψετε ἀπ᾽ αὐτοῦ. Josh. 98 οὐκ ἦν ῥῆμα 
ἀπὸ πάντων ὧν ἐνετείλατο Μωυσῆς τῷ Ἰησοῖ ὃ οὐκ ἀνέγνω ᾿Ἰησοῦς. 
iii K. 18% ἔκρυψα ἀπὸ τῶν προφητῶν Κυρίου ἑκατὸν ἄνδρας. Joel 
2 ἐκχεῶ ἀπὸ τοῦ πνεύματός μου. ii Esd. 11? εἷς ἀπὸ ἀδελφῶν 
μου. 
So in N.T. — 
Lk. 6% ἐκλεξάμενος ἀπ᾽ αὐτῶν δώδεκα. Jn. 21” ἐνέγκατε ἀπὸ τῶν 


> , e > , A 
ὀψαρίων wy ἐπιάσατε νῦν. 


b. ἀπό = ‘by reason of’ is another unclassical use which occurs in 
the LXX. ᾿ 

Gen. 415: καὶ οὐκ ἐπιγνωσθήσεται ἡ εὐθηνία ἐπὶ τῆς γῆς ἀπὸ τοῦ λιμοῦ. 

Ex. 2” καὶ κατεστέναξαν οἱ υἱοὶ Ἰσραὴλ ἀπὸ τῶν ἔργων, 87 καὶ τῆς 


κραυγῆς αὐτῶν ἀκήκοα ἀπὸ τῶν. ἐργοδιωκτῶν. Ps. 116 ἀπὸ τῆς 
ταλαιπωρίας τῶν πτωχῶν . . . ἀναστήσομαι. Sir. 206 ἔστιν μιση- 
τὸς ἀπὸ πολλῆς λαλιᾶς. Nahum 1° αἱ πέτραι διεθρύβησαν ἀπ᾽ 
αὐτοῦ. 


In this way ἀπό becomes = ὑπό, as in Dan. O! 113, 


84 GRAMMAR OF SEPTUAGINT GREEK 


So in N.T. eae 
Hb. 5’ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας. Lk. 19° οὐκ ἠδύνατο ἀπὸ 

τοῦ ὄχλου, 245 ἀπιστούντων αὐτῶν ἀπὸ τῆς χαρᾶς. Cp. Acts 12”, 
22", Jn. 21° οὐκέτι αὐτὸ ἑλκύσαι ἴσχυον ἀπὸ τοῦ πλήθους τῶν 
ἰχθύων. 

Of ἀπό = ὑπό see instances in Lk. 9”, 1755; Acts 20°. 

c. The combination ἀπό... ἕως is a Hebraism. It may be ren- 

dered “from ... unto,” as in— 


Dt. 8” ἀπὸ ἴχνους τῶν ποδῶν σου ἕως τῆς κορυφῆς σου, 
or “both .. . and,” as ἴῃ -- 
Ex. 9” ἀπὸ ἀνθρώπου. . . ἕως κτήνους. 


Sometimes καί precedes the éws — 


Jdg. 15° ἀπὸ. .. καὶ ἕως... καὶ ἕως Doth. ..and... and. 
Cp. Sir. 405: Jer. 27°. 


93. μετά. μετά with genitive = ‘in dealing with’ is a Hebraism. 
Jdg. 15° ὅτι ποιῶ ἐγὼ per’ αὐτῶν πονηρίαν. 
So in N.T. — 


Lk. 10” 6 ποιήσας τὸ ἔλεος per’ αὐτοῦ: Acts 14”, Cp. Herm. 
Past. Sim. v1 81: i Clem. 61°. 


94. ὑπέρ. a. The frequent use of ὑπέρ in the LXX to express com- 


parison is due to the fact that the Hebrew language has no special 
form for the comparative degree. We therefore sometimes find the 
LXX representing the original by the positive with ὑπέρ. 
Ruth 4% ἡ ἐστιν ἀγαθή σοι ὑπὲρ ἑπτὰ υἱούς. Cp. i K. 18,15”: iii K. 
205: ii Chr. 21% 1Κ. 9° ὑψηλὸς ὑπὲρ πᾶσαν τὴν γῆν. 1 Chr. 
45 ἔνδοξος ὑπὲρ τοὺς ἀδελφοὺς αὐτοῦ. Sir. 24” ὑπὲρ μέλι γλυκύ. 
Ezk. δ᾽ ῥομφαίαν ὀξεῖαν ὑπὲρ ξυρὸν κουρέως. 
ὃ. More often however the comparative is used, but the construc- 
tion with ὑπέρ still retained. 
Jdg. 15? ἀγαθωτέρα ὑπὲρ αὐτήν. Op. Jdg. 11”. Jdg. 18 δυνατώ- 


τεροι εἰσιν ὑπὲρ αὐτόν. Ruth 3” ἐγγίων ὑπὲρ ἐμέ. ili K. 199 
κρείσσων . . . ὑπὲρ τοὺς πατέρας. Cp. Sir. 30”. Hbk. 1° ὀξύ- 
repo. ὑπὲρ λύκους. Dan. O! 1” σοφωτέρους δεκαπλασίως ὑπὲρ 


τοὺς σοφιστάς. 


ah. 


SYNTAX 85 


c. ὑπέρ is employed in the same way after verbs — 
Ex. 1° ἰσχύει ὑπὲρ ἡμᾶς. i Κ. 1° τὴν "Avvav ἠγάπα ᾿Ελκανὰ ὑπὲρ 

. ταύτην. Ps. 59} ἐπληθύνθησαν ὑπὲρ τὰς τρίχας τῆς κεφαλῆς pov. 

i Chr. 19” ἐὰν κρατήσῃ ὑπὲρ ἐμὲ Σύρος. Jer. 5° ἐστερέωσαν... 
ὑπὲρ πέτραν, 16” ὑμεῖς ἐπονηρεύσασθε ὑπὲρ τοὺς πατέρας ὑμῶν. Cp. 
ΤῸ Jer. 2055 πληθύνει ὑπὲρ ἀκρίδα. Dan. O! 3” ἡ κάμινος 
ἐξεκαύθη ὑπὲρ τὸ πρότερον ἑπταπλασίως. 


d. So in N.T. — 
after a comparative — 


Lk. 16° φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτός. Hb. 4” τομώτε- 
pos ὑπὲρ πᾶσαν μάχαιραν. 
after a verb — 
Gal. 1 προέκοπτον . . . ὑπὲρ πολλούς. Mt. 10” 6 φιλῶν πατέρα 
ἢ μητέρα ὑπὲρ ἐμέ. 
Cp. Herm. Past. Μαί. V 1 ὃ 6 ἡ μακροθυμία γλυκυτάτη ἐστὶν ὑπὲρ 
τὸ μέλι. Mart. Polyc. 18 δοκιμώτερα ὑπὲρ χρυσίον ὀστᾶ αὐτοῦ. 


95. ἐπί. a. ἐπί with the accusative is used of rest as well as of 
motion. 

Gen. 41” ἑστάναι ἐπὶ τὸ χεῖλος τοῦ ποταμοῦ. Ex. 10" καὶ ἀνήγαγεν 
αὐτὴν (τὴν ἀκρίδα) ἐπὶ πᾶσαν γὴν Αἰγύπτου, καὶ κατέπαυσεν ἐπὶ πάντα 
τὰ ὅρια Αἰγύπτου πολλὴ σφόδρα. Jdg. 167 ἐπὶ τὸ δῶμα = upon 
the roof. 


ὃ. ἐπί is sometimes used to reinforce an accusative of duration of 
time. 

Jdg. 14" καὶ ἔκλαυσεν πρὸς αὐτὸν ἐπὶ τὰς ἑπτὰ ἡμέρας as ἣν αὐτοῖς 
6 πότος. 

6. In Josh. 25” we find μέγαν ἐπὶ τοῦ ἰδεῖν where in classical Greek 
we should have only μέγαν ἰδεῖν. 

d. In the N.T. also ἐπί with the accusative is used of rest or 
position — 

ii Cor. 3" κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται. Mk. 2" καθήμε- 
νον ἐπὶ τὸ τελώνιον. Cp. Lk. 5”. Mk. 458 ἐπὶ τὸ προσκεφάλαιον 
καθεύδων. Mt. 14% περιπατῶν ἐπὶ τὴν θάλασσαν (in Jn. 6” 
περιπατοῦντα ἐπὶ τῆς θαλάσσης). Lk. 25 πνεῦμα ἅγιον ἦν ἐπ᾽ 
αὐτόν. Cp. Lk. 25. Jn. 1583 ἔμεινεν ἐπ᾽ αὐτόν. 


96. παρά. a. παρά naturally lends itself to the expression of com- 
parison, and is so used occasionally in the best Greek, e.g. Thue. I 23 


86 GRAMMAR OF SEPTUAGINT GREEK 


§ 4: Xen. ἥοηι. 14 814: Hdt. VIL 103. It is therefore not surpris- 

ing that it should have been employed by the translators in the same 
way as ὑπέρ. Ξ 

Ex. 18" μέγας Κύριος παρὰ πάντας τοὺς θεούς. Cp. Ps. 1545: Dan. 

O! 19%. Nb. 12° καὶ 6 ἄνθρωπος Μωυσῆς πραὺς σφόδρα παρὰ 

πάντας τοὺς ἀνθρώπους. Dan. Ο’ 1” ἀσθενῆ παρὰ τοὺς συντρεφο- 

μένους ὑμῖν (Θ has σκυθρωπὰ παρὰ τὰ παιδάρια τὰ συνήλικα ὑμῖν). 

Cp. 3". Dan. © Τῇ διάφορον περισσῶς παρὰ πάντα τὰ θήρια. 

i Esd. 45 ἰσχυροτέρα παρὰ πάντα. Dan. O' 11” μείζονα παρὰ 

τὴν πρώτην (® has πολὺν ὑπὲρ τὸν πρότερον). Dt. Τ ὑμεῖς γάρ 


ἐστε ὀλιγοστοὶ παρὰ πάντα τὰ ἔθνη. Gen. 435: ἐμεγαλύνθη δὲ 
ἡ μερὶς Βενιαμεὶν παρὰ τὰς μερίδας πάντων. Ps. 8° ἠλάττωσας 


αὐτὸν βραχύ τι παρ᾽ ἀγγέλους. 


ὃ. In the N.T. παρά after a comparative is abundant in Hebrews 
aie ὁ St OF ἘΡ 1 
We find it after a positive and after a comparative in Luke — 
Lk. 13° ἁμαρτωλοὶ παρὰ πάντας τοὺς Γαλιλαίους, 3° μηδὲν πλέον παρὰ 
τὸ διατεταγμένον ὑμῖν πράσσετε, 


and after verbs in — 


ΝΜ 


Rom. 14° ὃς μὲν κρίνει ἡμέραν παρ᾽ ἡμέραν. Hb. 1° ἔχρισέ σε 
6 Θεός. .. παρὰ τοὺς μετόχους σου. 


6. In the Apostolic Fathers cp. — 


Herm. Past. Vis. III 12 § 1 ἱλαρωτέραν παρὰ τὸ πρότερον, Sim. IX 
18 § 2 πλείονα... παρά. Barn. Ep. 4° (in a quotation from 
Daniel which is neither O' nor ©) χαλεπώτερον παρὰ πάντα τὰ 
θήρια. 


97. New Forms of Preposition. a. Besides the more liberal use 
made of the prepositions already eurrent in classical Greek, we meet 
also in the LX X with new forms of preposition. 

ὃ. ἀπάνωθεν. occurs in Swete’s text in Jdg. 16”: ii K. 11%, 207: 
iii K. 18: iv K. 25. It not unnaturally gets confused in some places 
with the classical ἐπάνωθεν, which is very common in the LXX, hay- 
ing been found a convenient rendering of certain compound preposi- 
tions in the Hebrew. 

ὁ. ὑποκάτωθεν, which is only used as an adverb in classical Greek, 
assumes in the LXX the function of a preposition, e.g. — 


Dt. 9" ἐξαλείψω τὸ ὄνομα αὐτῶν ὑποκάτωθεν τοῦ οὐρανοῦ. 


SYNTAX 87 


The corresponding form ὑπεράνωθεν occurs in the LXX only twice, 
once as an adverb in Ps. 77” and once as a preposition in — 
Ezk. 1” ὑπεράνωθεν τοῦ στερεώματος. 


d. ἔναντι, ἀπέναντι, and κατέναντι are prepositions unknown to classi- 
cal authors, though ὑπέναντι is to be found in Polybius. 

ἔναντι in many passages of the LXX has been replaced in Swete’s 
text by ἐναντίον, but there are still numerous instances of it left, 6.0. 
Ex. 28% % 4, 2910. % 2, 25,26, 42, Tn N.T. it occurs in Lk. 18, Acts 87. 

ἀπέναντι is also common, eg. Gen. 3%, 21%, 23%, 25°, 49%. In the 
N.T. it occurs in the sense of ‘contrary to’ in Acts 17’. 

κατέναντι 18 specially frequent in the book of Sirach. 

6. ἐνώπιον is another preposition unknown to classical authors, but 
extremely common in Biblical Greek, as being an apt equivalent for 
certain Hebrew forms of expression. Deissmann gives instances of 
its adverbial use in the Papyri, so that we need not suppose it to have 
been invented by the translators of the O.T. In the N.T. it occurs 
frequently in Luke-Acts, Paul, and Revelation, but is not used in 
Matthew or Mark. 

κατενώπιον occurs in the LXX in Lyt. 4”: Josh. 1°, 81, 215, 23°: 
Esther δ᾽ : Dan. Θ 5”. In N.T. in Eph. 1*: Col. 1”: Jude*. 

f. ὀπίσω as a preposition is unclassical, but extremely common in 
the LXX. 

In the N.T. it occurs ini Tim. 5”: Acts 5”, 20°: Mt. 433, 1033, 16: 
Lk. 14%: Jn. 12”: Rev. 13°. 

6. κατόπισθε(ν) is construed with a genitive in Hom. Od. XII 148, 
but its classical use is almost wholly adverbial, whereas in the LXX, 
in which it occurs twenty-four times in all, it is mainly prepositional. 

In ii Chr. 34% we have ἀπὸ ὄπισθεν Κυρίου. Cp. Eccl. 1° ἀπὸ ép- 
προσθεν ἡμῶν. 

h. κυκλόθεν occurs in the LXX as a preposition in iii K. 18”: Sir. 
50"P A: Jer. 17%, 31": i Mac. 14”. 

In N.T. only in Rev. 4°, 5" κυκλόθεν τοῦ θρόνου. 

κύκλῳ 15 sometimes used in the same way, as in 111 Καὶ, 18”: Sir. 2918: 
Is. 65: Jer. 39%. 

Cp. Strabo XVII 6, p. 792 τὰ δὲ κύκλῳ τῆς κώμης. 

i. Other prepositions that may be briefly noticed are ἐχόμενα πέτρας 
Ps. 140°, ἐσώτερον τῆς κολυμβήθρας Is. 22". 

In Sir. 29” we have the combination καὶ πρὸς ἐπὶ τούτοις. 


98. Prepositions after Verbs. The great use made of prepositions 
after verbs is one of the main characteristics of Biblical Greek. It 


88 GRAMMAR OF SEPTUAGINT GREEK 


is partly a feature of later Greek generally, but to a still greater 
extent it is due to the influence of the Hebrew. In the following 
list of instances perhaps the last only is irreproachable as Greek : — 


ἀδυνατεῖν ἀπό Dt. 17°. 

ἀθετεῖν ἐν iv K. 1}, 857, 187, 24°”: ii Chr. 10”. 

aiperiCew ἐν i Chr. 29': ii Chr. 29". 

βδελύσσεσθαι ἀπό Ex. 1”. 

βοᾶν ἐν 111 K. 18%. 

ἐκδικεῖν ἐκ Dt. 18 

ἐκλέγειν ἐν i Chr. 28°. 

ἐλπίζειν ἐπί with accusative Ps. 4°, 5%, 94, 40”. 

ἐλπίζειν ἐπί with dative Ps. 71. 

ἐνεδρεύειν ἐπί Jdg. 16°. 

ἐντρέπεσθαι ἀπό ii Chr. 36": 1 Esd. 153, 

ἐπικαλεῖσθαι ἐν 111 K. 18” *. ἢ 

ἐσθίειν ἀπό Τινῦ. 22°: Jdg. 13%. 

εὐδοκεῖν ἐν Ps. 146”. 

θέλειν ἐν i K. 18”: i Chr. 281; Ps. 146) 

θεωρεῖν ἐν Jdg. 16”. 

καταφρονεῖν ἐπί Tobit 4:5, 

λογίζεσθαι εἰς 1 K. 1”. 

μυκτηρίζειν ἐν 1 Esd. 1°. 

πατάσσειν ἐν 11. Chr. 28° Τὶ 

ποιεῖν ἔλεος ἐν Josh. 2”. 

ποίεϊν ἔλεος μετά Jdg. 8535. 

πολεμεῖν ἐν 1 Κὶ. 28”, 

προσέχειν εἰς Ex. 97. 

προσοχθίζειν ἀπό Nb. 225. 

συνιέναι εἰς Ps. 27°. 

ὑπερηφανεύεσθαι ἀπό Tobit 4". 

φείδεσθαι ἐπί Dt. 15, 

φοβεῖσθαι ἀπό Dt. 1”, 159: Josh. 11δ: iv K. 1”: Ps. 3%. 

φυλάσσεσθαι ἀπό Jdg. 13. Cp. Xen. Cyrop. 11 3 ὃ 9, Hell. VII 
2 § 10. 


CONJUNCTIONS, 99-111 


99. εἰ with the Subjunctive. a. In Homer εἰ, or its equivalent ai, is 
common with the subjunctive, especially when accompanied by κείν), 
e.g. Il. 1 80, IV 249, VII 375, VIII 282, XI 791, XV 403, XVI 861, 
XVIII 601: Od. IV 35, V 471, 472, XVI 98, XXIT 7. 


SYNTAX 89 


In classical authors instances of εἰ with the subjunctive (with- 
out ἄν) are rare rather than absent. Some of them may have been 
improved out of existence, owing to a desire for uniformity. 


Plato Laws 761 C εἴ τί που ἄλσος. . . ἀνειμένον 7. Xen. Anab. 
III 2 ὃ 22 οἱ πόταμοι, εἰ καὶ πρόσω τῶν πηγῶν ἄποροι dot. Soph. 

Ant. 110 κεἴ τις ἡ σοφός. See GMT. 454. 
ὃ. In Hellenistic Greek the use of εἰ with the subjunctive becomes 

common, e.g. — 
Arist. H.EZ. 11 1 ὃ 17 εἰ 7 ἄνθρωπος, 8 § 9 εἴ τις προσθῇ, 18 εἰ γὰρ 
. ἀποκτείνῃ, 10 § 21 εἰ πολεμῶσιν. Philo II 19, De Abr. 
§ 25 εἰ ἔμμισθος ἡ. Jos. BJ. IT 81 8 1 εἰ... ἀσθενήσῃ, Ant. 
12 ὃ 3 εἰ καὶ συμβῇ. 


We should therefore antecedently expect to find this construction 
in the LXX, and yet it is seldom found. It occurs in Jdg. 11’, 
where an indicative and subjunctive are both made dependent on εἰ 
— εἰ ἐπιστρέφετέ δὲ ὑμεῖς παρατάξασθαι ἐν υἱοῖς ᾿Αμμὼν καὶ παραδῷ Κύριος 
αὐτοὺς ἐνώπιον ἐμοῦ. In Dt. 8° Swete’s text has παιδεύσαι in place of 
παιδεύσῃ. Ini Κ. 1457 εἰ καταβῶ ὀπίσω τῶν ἀλλοφύλων is so punctuated 
as to become an instance of εἰ interrogative (8 100). In Sirach 22% 
εἰ κακά μοι συμβῇ, the συμβῇ has given place to συμβήσεται. 
In the N.T. there are a few instances of εἰ with the subjunctive — 
Rom. 11" εἴ πως παραζηλώσω. Phil. 3" εἴ πως καταντήσω εἰς τὴν 
ἐξανάστασιν, 3” εἰ καὶ καταλάβω. 


100. εἰ Interrogative. a. In classical Greek εἰ is often used in 
indirect questions, e.g. — 

» Thue. I 5 § 2 ἐρωτῶντες εἰ λῃσταί εἰσιν. Plat. Apol. 21 D ἤρετο 

yap δή, εἴ τις ἐμοῦ εἴη σοφώτερος. Xen. Anab. 1 10 § 5 ἐβου- 
AeveTo . . . εἰ πέμποιέν τινας ἢ πάντες ἴοιεν. 

ὃ. In Biblical Greek εἰ has become a direct interrogative particle. 
This transition seems so natural as tormake us doubt the statement 
of Jannaris (Hist. Gk. Gr. § 2055) that εἰ is in all these cases ‘ noth- 
ing but an itacistic misspelling for the colloquial 7.’ In 

Gen. 487 λέγων Ei ἔτι ὁ πατὴρ ὑμῶν ζῆ; εἰ ἔστιν ὑμῖν ἀδελφός ; . .. 
μὴ ἤδειμεν εἰ ἐρεῖ ἡμῖν κτλ. 
we have first the direct and then the indirect use of εἰ as an inter- 
rogative particle. For other instances of the former take — 
1 K. 15” καὶ εἶπεν ᾿Αγάγ Ei οὕτως πικρὸς ὃ θάνατος ; ii K. 20” καὶ 
εἶπεν ἡ γυνή Hi σὺ εἶ Ἰωάβ ; iii K. 20” καὶ εἶπεν ᾿Αχαὰβ πρὸς 


90 GRAMMAR OF SEPTUAGINT GREEK 


Ἠλειού Εἰ εὕρηκάς pe, ὃ ἐχθρός μου; Op. also Gen. 17”, 39°, 43”: 
Ex. 2: Jdg. 18": i K. 9", 10*%, 14%, 15”: ii K. 13", 18*: 
iv K. 15: Tob. 5°: Jonah 4" aur | oel Εἰς ‘Dast: 6”. 


c. The interrogative εἰ is sometimes followed by the deliberative 
conjunctive, e.g. — 

Jdg. 20% Ei προσθῶμεν ἔτι ἐξελθεῖν ; ii K. 2! Ei ἀναβῶ εἰς μίαν 
τῶν πόλεων Ἰούδα ; i Chr. 14” Ei ἀναβῶ ἐπὶ τοὺς ἀλλοφύλους ; 

ἃ. In the N.T. εἰ interrogative is of common occurrence — 

Mk. 8:35 ἐπηρώτα αὐτόν, Bi te βλέπεις; Cp. Mk. 10°, where the 
question may be either direct or indirect. Mt. 12” ἐπηρώ- 
τησαν αὐτὸν λέγοντες, Hi ἔξεστι τοῖς σάββασι θεραπεύειν; Cp. Mt. 
19°. Lk. 13% Κύριε, εἰ ὀλίγοι of σωζόμενοι; Cp. Lk. 22%. 
Acts 1° Κύριε, εἰ ἐν τῷ χρόνῳ τούτῳ κτλ. Cp. Acts 7’, 19°, 21”, 
22”, 23°. 


101. εἰ in Oaths. a. εἰ is often found in the LXX after an oath in 
a sense practically equivalent to a negative, e.g. — 


Ps. 94" ὡς ὥμοσα ἐν τῇ ὀργῇ μου Hi ἐλεύσονται εἰς τὴν κατάπουσίν μου. 


This use οὗ εἰ is a sheer Hebraism. The negative force imported 
into εἰ is due to a suppression of the apodosis, which the reader may 
supply as his own sense of reverence suggests. Other instances will 
be found in Gen. 14%: Nb. 32%": Dt. 1%”: i-K. 3%, 14%, 17%, 
19%, 28°: ii K. 19": iii K. 1%,'2% 17", 18": iv K 2: Pee 
Jer. 457%. 
b. When an affirmative asseveration is conveyed by the nati it is 
introduced by ὅτι, not by εἰ, as in— 
i K. 29° £7 Κύριος, ὅτι εὐθὴς σὺ καὶ ἀγαθὸς ἐν ὀφθαλμοῖς pov. 
iii K. 18” ζῇ Κύριος... ὅτι σήμερον ὀφθήσομαι σοι, 
or else is devoid of a conjunction, as in — 
i Κ. 1” ξ ἡ ψυχή cov, ἐγὼ ἡ γυνὴ κτλ. Jdg. 8% ζῇ Κύριος, εἰ 
ἐζωογονήκειτε αὐτούς, οὐκ ἂν ἀπέκτεινα ὑμᾶς. 
c. In iv K. 3" ὅτι εἰ μή is merely a strengthened form of εἰ μή, so 
that the # by which it is followed in Swete’s text, instead of εἰ, seems 


to destroy the sense. 
d. In the N.T. we have the jurative use of εἰ in — 


Mk. 8” ἀμὴν λέγω ὑμῖν, εἰ δοθήσεται TH γενεᾷ ταύτῃ σημεῖον. 
Also in Hb. 3”, 4° in quotations from Ps. 94". 


SYNTAX 91 


102. εἰ μή in Oaths. As εἰ assumes a negative force in oaths and 
asseverations, so on the same principle εἰ μή becomes positive. 
Instances are — 

Nb. 14” ἐγὼ Κύριος ἐλάλησα, εἰ μὴ οὕτως ποιήσω (=I will do so). 
Is. 45” κατ᾽ ἐμαυτοῦ ὀμνύω, εἰ μὴ ἐξελεύσεται ἐκ τοῦ στόματός μου 
δικαιοσύνη (= righteousness shall go forth from my mouth). 


In ii K. 21” ἐὰν δὲ πολεμήσομεν αὐτοὺς κατ᾽ εὐθύ, εἰ μὴ κραταιώσομεν 
ὑπὲρ αὐτούς the oath itself is suppressed as well as the apodosis. 


103. εἰ μήν. εἰ μήν as a formula of asseveration has been supposed 
to be a blend between the Hebraistic εἰ μή (ὃ 102) and the Greek 
ἢ μήν. It is however not confined to Biblical Greek, but occurs also 
on the Papyri. We treat it under the head of Conjunctions because 
of the lack of accent. It would perhaps be more correct to write it 
εἶ μήν and regard it as an Interjection. The following are all the 
passages in which it occurs in the LXX — 

Gen. 22” εἰ μὴν εὐλογῶν εὐλογήσω σε, 42” νὴ τὴν ὑγίαν Φαραώ, εἰ μὴν 
κατάσκοποί ἐστε. Nb. 148%; Jdg. 157: Job 1", 25, 2135: Ju- 
dith 1”: Baruch 2”: ἘΚ. 33”, 34°, 36°, 38”. 


In ii K. 19” what we have is εἰ interrogative (§ 100) followed 


by μήν. : 
In the N.T. εἰ μήν occurs only in Hb. 6" in a quotation from 
Gen. 22”. 


104. ἐάν, etc., with the Indicative. a. As in Hellenistic Greek εἰ 
may take the subjunctive, so on the other hand ἐάν, ὅταν and the like 
are found with the indicative. 

Instances of ἐάν with the indicative in the LXX are — 


Gen. 44” ἐὰν εἰσπορεύομαι. Jdg. 6° ἐὰν ἔσπειραν. ili K. 21% 


ἐὰν δὲ πολεμήσομεν αὐτοὺς κατ᾽ εὐθύ. Job 22° ἐὰν σὺ ἦσθα. 
So in N.T. — | 
i Jn. 5” ἐὰν οἴδαμεν. Acts 7’ τὸ ἔθνος, ᾧ ἐὰν δουλεύσουσι. Cp. 
Herm. Past. Vis. 111 12 § 3 ἐὰν. . . εἰρηνεύετε, 13 ὃ 2 ἐὰν... 
μετανοήσουσιν. 


ὃ. Instances of ὅταν with the indicative in the LXX are — 
Gen. 38° ὅταν εἰσήρχετο. Ex. 17" ὅταν ἐπῆρεν Μωυσῆς τὰς χείρας. 
Nb. 11° καὶ ὅταν κατέβη ἡ δρόσος, 21° ὅταν ἔδακνεν ὄφις ἄνθρωπον. 
i K. 175: ὅταν ἤρχετο ὃ λέων καὶ ἣ ἄρκο. Ps. 1197 ὅταν ἐλάλουν 
αὐτοῖς. 


92 GRAMMAR OF SEPTUAGINT GREEK 


c. Soin N.T. — 


Mk. 3” καὶ τὰ πνεύματα τὰ ἀκάθαρτα, ὅταν αὐτὸν ἐθεώρει, προσέπιπτεν 
αὐτῷ, 11” ὅταν ὀψὲ ἐγένετο. Rey. δ' ὅταν ἤνοιξε. 

Cp. Barn. Ep. 4" ὅταν βλέπετε, 15° ὅταν... καταργήσει. Ign. 
Eph. 8 ὅταν yap μηδεμία ἔρις ἐνήρεισται ἐν ὑμῖν. Herm. Past. 
Sim. IX 1 § 6 ὅταν 6 ἥλιος ἐπικεκαύκει, Enpal ἐγένοντο, 4 ὃ 5 ὅταν 

. ἐτέθησαν. Cp. 17 ὃ 3. 6 § 4 ὅταν ἐπάτασσεν. 


d. Under the same head come the following — 


- Ex. 33°, 34% ἡνίκα δ᾽ ἂν εἰσεπορεύετο Μωσῆς, 40 ἡνίκα δ᾽ ἂν ἀνέβη 


ἀπὸ τῆς σκηνῆς ἡ νεφέλη. Tobit 7" ὁπότε ἐὰν εἰσεπορεύοντο. 


Cp. Barn. Ep. 12° ὁπόταν καθεῖλεν. 


105. ἐάν after a Relative. a. ἐάν for ἄν after a relative seems to 
occur occasionally in Mss. of Attic authors, especially of Xenophon, 
but to have been expunged by editors. Itis proved by the Papyri to 
have been in common use in Egypt during the first two centuries B.c. 
Biblical Greek is so full of this usage that it is superfluous to col- 
lect examples. Besides the simple relative in its various cases we 
have — 


ὅσα ἐάν Gen. 44’: Ex. 13”. ἡνίκα ἐάν Gen. 24%: Ex. 13°. 
ov ἐάν Ex. 20%. καθὼς ἐάν Sir. 14%: Dan. O' 1”. 
ὅθεν ἐάν Ex. 5". 


As a rule the subjunctive follows, but not always. 
Gen. 2” πᾶν ὃ ἐὰν ἐκάλεσεν. 


ὃ. The use of ἄν in such cases is not quite excluded, e.g. Ex. 1215; 
Nb. 22”. 
c. In the N.T. also it is easier to find ἐάν in this connexion than 
ἄν, €.g.— 
os ἐάν Mt. 5%, 10%”: Lk. 17%. 
ᾧ ἐάν Mt. 11”: Lk. 10”. 
οὕς ἐάν i Cor. 16%. 
ὃ ἐάν i Cor. 6%: Gal. 67: Col. 3%: Eph. 65: Jn. 15’: i Jn. 3”: 
ili Jn.5 
καθὸ ἐάν ii Cor. 8”, 
ὅπου ἐάν Mt. 83, 


ὅ τι ἐάν 1 Jn. 8”, 


For instances of ἄν take i Jn. 3517: Mt. 10": Lk. 105 8,10, 85, 


a 


SYNTAX 93 


d. In the Apostolic Fathers also we find the same use of ἐάν after 

relatives — 
Barn. Ep. 7" os ἐὰν θέλῃ, 118 πᾶν ῥῆμα ὃ ἐὰν ἐξελεύσεται. Herm. 
Past. Vis. 111 2 ὃ 1 ὃς ἐὰν πάθῃ, Sim. VII 7 ὅσοι [ἐὰν ἐν ταῖς 


ἐντολαῖς μου ταύταις πορευθῶσιν, IX 2 ὃ Τ ὅσα ἐάν σοι δείξω. 


106. ἵνα with the Indicative. a. In the vast majority of places in 
which ἵνα occurs in the LXX it governs the subjunctive. The op- 
tative, as we have seen, has practically vanished from dependent 
clauses. But there are a few passages in Swete’s text, and perhaps 
Ms. authority for more, in which ἵνα after a primary tense or the 
imperative mood takes a future indicative. 


Gen. 16° εἴσελθε. .. ἵνα τεκνοποιήσεις. ili K. 25 φυλάξεις... 
ἵνα ποιήσεις. Sus. O'* ἐνεδρεύοντες ἵνα θανατώσουσιν αὐτήν. 
Dan. O' 3” ἐγὼ κρίνω ἵνα πᾶν ἔθνος... διαμελισθήσεται. 


ὃ. The 1st person singular of the 1st aorist subjunctive may pos- 
sibly have served as a stepping-stone to this use. Take for in- 
stance — 


li K. 19” ἀπόστηθι... ἵνα μὴ πατάξω oe. 
This might easily lead by false analogy to — 
ἀπελεύσομαι, ἵνα μὴ πατάξεις pe. 
This theory however fails to account for the following — 
i Esd. 4” ἵνα ἀφίουσι. Tob. 14° σὺ δὲ τήρησον τὸν vopov . . . ἵνα 


a > 
σοι καλῶς Hv. 


The last can only be regarded as a monstrosity. 
c. In the N.T. ἵνα with the future indicative occurs occasionally 
and is common in Revelation — 


i Cor. 9% ta... Onow. Gal. 2* ἵνα ἡμᾶς καταδουλώσουσιν. 
i Pet. 3' ἵνα. .. κερδηθήσονται. Rev. 3°, 64, 8°, 9”, 1415. 225 
iva ἔσται... Kal. . . εἰσελθωσιν. 


The last instance shows that even in the debased Greek of this. book 
the subjunctive still claimed its rights on occasions. 

d. There are two apparent instances in St. Paul’s writings of iva 
with a present indicative — 


i Cor. 4° iva μὴ . . . φυσιοῦσθε. Gal. 1” iva αὐτοὺς ζηλοῦτε. 


With regard to these Winer came to the conclusion that ‘iva with 
the indicative present is to be regarded as an impropriety of later 


94 GRAMMAR OF SEPTUAGINT GREEK 


Greek.’ Perhaps however in these cases it is the accidence, not the 
syntax, that is astray, φυσιοῦσθε and ζηλοῦτε being meant for the 
subjunctive. Winer closes his discussion of the subject by saying, 
‘It is worthy of remark, however the case may be, that in both 
instances the verb ends in ow.’ Here the true explanation seems to 
lie. The hypothesis of an irregular contraction is not in itself a 
violent one, and it is confirmed by a passage of the LX X — 


-“" ε Ss col 
Ex. 1% ὅταν μαιοῦσθε τὰς “EBpaias καὶ dow πρὸς τῷ τίκτειν. 


107. Ellipse before ὅτι. By the suppression of an imperative of a 


verb of knowing ὅτι acquires the sense of ‘ know that.’ 
Ex. 3” λέγων Ὅτι ἔσομαι μετὰ σοῦ. Jdg. 1δ7 εἶπεν. . . Σαμψών 
. ὅτι εἰ μὴν ἐκδικήσω ἐν ὑμῖν. 1 Κ, 19" εἶπεν. .. ὅτι ταύ- 
τὴν τὴν ὥραν κτλ. 


This usage originates in the Hebrew, but has a parallel in Greek in 
the similar ellipse before és, which is common in Euripides, e.g. 
Med. 609: Alc. 1094: Phen. 720, 1664: Ion 935, 1404: Hel. 126, 831: 
Hec. 346, 400. Cp. Soph. Aj. 39. 


108. ἀλλ᾽ 4. a. The combination of particles ἀλλ᾽ 7 occurs in 
Swete’s text 114 times at least. In most of these passages ἀλλ᾽ ἤ is 
simply a strengthened form of ἀλλά. If it differs at all from it, it is 
in the same way as ‘ but only’ in English differs from the simple ‘but.’ 
In the remainder of the 114 passages ἀλλ᾽ ἡ has the same force as 
the English ‘but’ in the sense of ‘ except’ after a negative expressed 
or implied. It is thus an equivalent for the classical εἰ μή. But 
even this latter meaning can be borne by the simple ἀλλά, if we may 
trust the reading of — 

Gen. 21” οὐδὲ ἐγὼ ἥκουσα ἀλλὰ σήμερον. 


ὃ. The idea has been entertained that ἀλλ᾽ 7 is not for ἀλλὰ 7, as 


the accentuation assumes, but for ἄλλο 7. This view would suit very . 


well with such passages as Gen. 28”, 47%: Dt. 10": ii K. 12°: Sir. 
22, where it happens that a neuter singular precedes, but it seems 
to have nothing else to recommend it. 

Where ἀλλ᾽ ἢ follows ἄλλος or ἕτερος, as in iv K. 5”: Dan. 3”, Θ 2": 
i Mac. 10%, the ἀλλά would be superfluous in classical Greek, so that 
in these cases it might be thought that the 7 was strengthened by 
the ἀλλά, and not vice versa: but if we accept the use in Gen. 21°, 
it. follows that even here it is the ἀλλά which is strengthened. 

c. In contrast with the abundance of instances in the O.T. and in 


ee νυ ..Δ. ἡ 


SYNTAX 95 


Hellenistic Greek generally, e.g. in Aristotle, it is strange how rare this 

‘combination isinthe N.T. Inthe Revisers’ text it occurs only twice— 

Lk. 125: οὐχί, λέγω ὑμῖν, ἀλλ᾽ ἢ διαμερισμόν. ii Cor. 1% οὐ γὰρ 
ἄλλα γράφομεν ὑμῖν, ἀλλ᾽ ἢ ἃ ἀναγινώσκετε. 


109. ὅτι ἀλλ᾽ ἤ. This combination of particles occurs in the follow- 
ing passages of the LXX —Jdg. 15%: i Καὶ, 2%, 214, 21% 30", 30”: 
feo”, 20 nt K218*:. iv K: 4?) 5%) 10%, 146 17% 9.255. ii-Chr. 2°, 

An examination of these instances will show that they all fall 
under the same two heads as ἀλλ᾽ ἡ. In the bulk of them ὅτι ἀλλ᾽ ἢ 
is simply a strongly adversative particle (= but); in the remainder 
it is like our ‘but’ = ‘except’ after a negative expressed or implied. 
The reader will observe that the range of literature, within which 
this combination of particles is found, is very limited, being almost 
confined to the four books of Kingdoms. It looks therefore as if 
we had here a mere device of translation, not any recognised usage 
of later Greek. In all but the first two instances the underlying 
Hebrew is the same, consisting of two particles; in the first two 
there is only the particle corresponding to ὅτι, and these passages 
seem really to fall under § 107. 

There is one place in which we find this combination of particles 
still more complicated by the use of διότι in place of ὅτι. 

iii K. 22 Οὐκ εἶπα πρὸς σέ Οὐ προφητεύει οὗτός μοι καλά, διότι ἀλλ᾽ 
ἢ κακά; 
110. ὅτι εἰ μή. This combination occurs in the following passages — 
ii K. 2” Ζῇ Κύριος, ὅτι εἰ μὴ ἐλάλησας, διότι τότε ἐκ πρωίθεν ἀνέβη 
ὃ λαός. 11 K. 17* Ζῇ Κύριος... εἰ ἔσται... ὑετός " ὅτι εἰ 
μὴ διὰ στόματος λόγου μου. iv K. 8:5} Ζῃ Κύριος. . . ὅτι εἰ μὴ 
πρόσωπον Ἰωσαφὰθ.. .. ἐγὼ λαμβάνω, εἰ (A) ἐπέβλεψα πρὸς σέ. 

In the first of the above passages ‘ unless,’ in the second ‘ except,’ 
in the third ‘only that’ seem to give the exact shade of meaning. 
In all of them the ὅτι might be dispensed with, and owes its presence 
to the Hebrew. 


111. ἀλλ᾽ ἢ ὅτι. There are four passages in which this combination 
occurs — 

Nb. 138” ἀλλ᾽ ἢ ὅτι θρασὺ τὸ ἔθνος. i K. 10" Οὐχί, ἀλλ᾽ ἢ ὅτι 
βασιλέα στήσεις ἐφ᾽ ἡμῶν, 12” Οὐχί, ἀλλ᾽ ἢ ὅτι βασιλεὺς βασιλεύσει 
ἐφ᾽ ἡμῶν. ii K. 1938 ὅτι οὐκ ἣν πᾶς 6 οἶκος τοῦ πατρός μου ἀλλ᾽ 
ἢ ὅτι ἄνδρες θανάτου. ; 


96 GRAMMAR OF SEPTUAGINT GREEK 


No one meaning suits all the above passages. In the first of 
them the Hebrew which corresponds to ἀλλ᾽ ἢ ὅτι is rendered in the - 
R.V. ‘howbeit.’? In the next two ἀλλ᾽ ἢ ὅτι might just as well have 
been ὅτι ἀλλ᾽ 7 (= Lat. sed), as in Jdg. 15° (8 109). In the fourth 
also ὅτι ἀλλ᾽ 7 might have been used in the sense of ‘but’ in ‘ noth- 
ing but,’ efce., as ini K. 21°, 30": iv K. 4%, 5%: ii Chr. 2% 


112. λέγων, etc., for the Hebrew Gerund. a. A special cause of irreg- 
ularity in LXX Greek is the treatment of the Hebrew gerund of the 
verb ‘to say’ (= Lat. dicendo), which is constantly used to introduce 
speeches. As the Greek language has. no gerund, this is rendered 
in the LXX by a participle. But the form being fixed in the Hebrew, 
the tendency is to keep it so in the Greek also. Hence it is quite 
the exception to find the participle agreeing with its subject, as in — 


1 K. 19? ἀπήγγειλεν. . . λέγων, 19" ἀπήγγειλε. . . λέγουσα. 
ὃ. If the subject is neuter or feminine, the participle may still be 
masculine — | 
Gen. 15': i K. 15” ἐγενήθη ῥῆμα Κυρίου. . . λέγων. iv K. 18% 
ὅτι ἐντολὴ Tod βασιλέως λέγων. 
Also, if the sentence is impersonal — 
iii K. 20° ἐγέγραπτο . . λέγων. ii Chr. 21” ἦλθεν. . . ἐν γραφῇ 
- . « λέγων. Jonah 3° ἐρρέθη. . . λέγων. 
c. But the participle may even refer to another subject, as — 
iv K. 19° ἤκουσεν . . . λέγων = he heard say. 
d. It is rare for the Greek to fare so well as in — 
Dt. 13” ἐὰν δὲ ἀκούσῃς . . . λεγόντων. 
And here the genitive is probably not governed by ἀκούειν, but used 
absolutely. Cp.— 
i K. 24? ἀπηγγέλη αὐτῷ λεγόντων. 
e. A very common case is to have the verb in the passive, either 


impersonally or personally, and the participle in the nominative 
plural masculine, thus — 


ἀπηγγέλη . . . λέγοντες Gen. 38%, 48°: Josh. 22,10": i Κ 14%, 
15”, 19¥, 23), 
ἀνηγγέλη . . . λέγοντες Jdg. 165: Gen. 22”. 


διεβοήθη ἡ φωνὴ . . . λέγοντες Gen. 45%. 
εὐλογηθήσεται Ἰσραὴλ λέγοντες Gen. 48”. 





SYNTAX 97 


An adjacent case is — 
Ezk. 12” Tis ἡ παραβολὴ ὑμῖν... λέγοντες : 
f. When the verb is active and finite, the construction presents it- 
self as good Greek, as in— 
111 K. 12” ἐλάλησαν. .. λέγοντες, 
but this is little better than an accident, for what immediately fol- 
lows is — 
Τάδε λαλήσεις τῷ λαῷ τούτῳ τοῖς λαλήσασι πρὸς σὲ λέγοντες κτλ. 


In Dt. 18% we have even ἡτήσω . . . λέγοντες. 
g. Where the principal verb is not one of saying, the divorce be- 
tween it and the participle is complete, both in sense and grammar — 


Ex. 5% ἐμαστιγώθησαν . . . λέγοντες, 5” ἑώρων. . . λέγοντες, 


where the ‘ being beaten’ and the ‘ seeing’ are predicated of one set 
of persons and the ‘saying’ of another. Cp. the complex case in 
i Mac. 13" ¥. 

h. In the N.T. this Hebraism occurs only once — 


Rey. 11” φωναὶ. . . λέγοντες. 


113. Idiomatic Use of προστιθέναι. a. Another very common He- 
braism is the use of προστιθέναι with the infinitive of another verb 
in the sense of doing a thing more or again, e.g. — 


Gen. 37° προσέθεντο ἔτι μισεῖν = they hated still more. Cp. Gen. 
42,2 871, 44%. Ex. 8” μὴ προσθῇς ἔτι... ἐξαπατῆσαι. Cp. 
τὸν 9 105 14%. Nb. 22%: Dt. 3%, 5%: Josh. 7": Jdg. 
Bet 13": 4 Mac. 9. 

b. Sometimes rod precedes the infinitive, as — 

Ex. 95: προσέθετο τοῦ ἁμαρτάνειν. Josh. 23" οὐ μὴ προσθῇ Κύριος 
τοῦ ἐξολεθρεῦσαι. Jdg. 25) οὐ προσθήσω τοῦ ἐξᾶραι. Cp. Jdg. 
9", 10”. 

c. The same construction may be used impersonally in the pas- 
sive — 

Ex. 5! οὐκέτι προστεθήσεται διδόναι ἄχυρον τῷ λαῴ. 


d. Sometimes the dependent verb is dropped after the middle or 
passive — 
Nb. 22% καὶ προσέθετο ὃ ἄγγελος τοῦ θεοῦ καὶ ἀπελθὼν ὑπέστη. Cp. 
ore. 1 Ex. 11° ἥτις τοιαύτη οὐ γέγονεν καὶ τοιαύτη οὐκέτι 
προστεθήσεται. 


98 GRAMMAR OF SEPTUAGINT GREEK 


TABLE OF CONTENTS 


ACCIDENCE 
SECTION 
Nouns, Sections 1-14. 


Disuse of the Dual . ‘ . : ‘ 5 4 5 ᾿ . 1 
εἷς as Article ; Ἶ - . Z g j : * : 2 
First Declension . ὁ ἡ ς ; ° ᾿ ᾿ . 3 
Second Declension . 5 ᾿ ᾿ Σ 5 4 
Third Declension : β : Ἂ ‘ ; . Ἀ Ὰ 5 
Absence of Contraction - 3 5 Ξ - ° 6 
Feminine Forms of Movable Satelacitives , : : : 7 
Heteroclite Nouns ; ε : : " ᾿ 5 ᾿ - 8 
Verbal Nounsin-yva . ‘ ᾽ ᾿ ὲ : A ὺ 9 


Non-Attic Forms of Satetantties . ‘ 3 Ἢ Ξ . - 10 
Non-Attic Forms of Adjectives . ἢ ξ ° so ἣν > : 11 
Comparison of Adjectives . j é . ° ° . ὃ “ 12 
Pronouns . ; Ξ ‘ Fi ‘ : ue ὃ Ἂ Ἔ 13 
Numerals. . : ° ξ ὃ ° ° : . ‘ . 14 


Verss, Sections 15-33. 
The Verb εἶναι. Ξ ὃ ᾿ Ὰ : 3 ς é ‘ Ξ 1ὅ 
The Termination -car . ‘ ὃ 16 
Termination of the 2d Person didpalke of Primary renee. Middle 
and Passive . ° ‘ ‘ é : ὃ ; ϑ : ; ES 
Aorist in -a. ° . : ) : R ς ‘ . ἷ Atte 


Augment. ᾿ " » . ς . j : ; ; Ἶ 19 
Reduplication . > ᾿ ‘ : ‘ ὃ ‘ ’ ‘ , 20 
Attic Future ‘ . A ° . ° 21 


Retention of Short Vowel in es Fatnre ‘ ‘ - ᾿ ° τ 22 
Aorist of Semivowel Verbs . ν : ° ὁ ° 5 ° ὸ 29 
The Strong Tenses of the Passive ‘ . ᾿ . ‘ 5 : 24 
The Verbs πεινᾶν and διψᾶν. Ἶ ᾿ Ξ . Ἶ F . Ξ 25 
The Perfect of ἥκειν. ‘ ὡ Α - ‘ : > Ἢ 26 
Presents formed from Perfects ; ; ζ é ς ἃ ᾿ ‘ 27 
The Verb ἱστάναι and its Cognates  . 3 . ξ ° Σ ἷ 28 
The Verb τιθέναι and its Cognates. ‘ . F . “ : 29 
The Verb διδόναι and its Cognates . , ‘ 4 ‘ Ἶ ; 30 
The Verb iéva: and its Cognates . : ἑ . ° ὃ Ξ ὶ 91 
The Imperative ἀνάστα and ἀπόστα, etc. . ‘ Α . ὲ Ἶ 32 
Special Forms of Verbs , ; ‘ ἢ Ξ ; ‘ . . 88 


Nouns AND VERBS. 
Adverbs ‘ ς é ‘ 84 | Movable Consonants . Ξ ἑἐ 86 
Homerisms . ° -  86|Spelling . . . ° oe 


CONTENTS 


SYNTAX 


CONSTRUCTION OF THE SENTENCE, Sections 38-48. 
The Construction of the LXX not Greek . τ ° ‘ 


Absence of μέν and δέ. 5 : A ὃ ° . 
Paratactical Construction of the LXX sie Gib sala τὰ 
Introduction of the Sentence by a Verb of Being . ° 
Apposition of Verbs . ‘ Ἢ ‘ ‘ . . ὁ 


δέ ἴῃ the Apodosis . : 3 : ἜΡΟΝ har Rie Mat 


Tue Arricie, Sections 44, 45. 
Generic Use of the Article . ᾿ ; ° . . . 
Elliptical Use of the Feminine Article . . . . 


GENDER, Sections 46, 47. 
Elliptical Use of the Feminine Adjective . . . . 
ee go πω τ ρ Ὡρρὸ που γος 


Numser, Sections 48, 49. 
Singular for Plural . . . . 
Singular Verb with more than One Subject. . . . 


Case, Sections 50-61. 


Nominative for Vocative . ‘ . ° ° Ὃ Ε 
Nominative Absolute . : : ᾿ : ὃ ° e 
Nominative of Reference . ° ; ᾿ ° ° ° 
Nominativus Pendens . 7 ‘ ‘. . ξ ° - 
Accusative for Vocative. ἢ ‘ Α F é ° 
Accusative of Time When . ‘ 2 ε' ὸ e ὃ 
Cognate Accusative . ‘ é . ° . ὃ 
Accusative in Apposition to imlecifanble Noun . ὃ . 
Genitive Absolute 3 ‘ ὲ ‘ ῷ e ‘e 


The Genitive Infinitive of Hives ξ . : . . 
Other Uses of the Genitive Infinitive . ς ° ἃ . 
Cognate Dative . ; ἃ ° . ° . . ὁ 


ApsEcTIVES, Sections 62-65. 
ἥμισυς. ᾿ Ἶ ‘ ᾿ 62 | Comparison of Adjectives 
was te ς ᾿ εἰ é 63 | Omission of μᾶλλον 


Pronouns, Sections 66-71. 


Superfluous Use of Pronoun ‘ 3 é ‘ ® é 
Frequent Use of Pronouns . ; R . ‘ : ° 
ἀδελφός as a Reciprocal Pronoun : ξ . ° . 
Hebrew Syntax of the Relative . ; ὁ . ° . 


ἀνήρ ΞΞ ἕκαστος . ‘ ’ : ° . ° ° . 
ὅστις for ὅς. : ὗ ‘ ‘ ὶ ᾿ - ° . 


99 


SECTION 


38 
39 
40 
41 
42 
48 


44 
45 


100 GRAMMAR OF SEPTUAGINT GREEK 


Verss, Sections 72-84. 
Analytic Tenses . : ᾿ 


Deliberative Use of the Present Fadiedtive ; 


The Jussive Future 

The Optative 
Conditional without ἄν 
Infinitive of Purpose . 
Infinitive of Consequence 
Paucity of Participles . 
Misuse of the Participle 
The Intensive Participle 


Other Varieties of the Etymological ΠΈΣ 


Middle and Passive Voices . 
Causative Use of the Verb . 


Reduplication of Words 
Expressions of Time 

Pleonastic Use of ἐκεῖ and ἐκεῖθεν. 
πᾶς with οὐ and μή 


Prepositions, Sections 89-98. 


Prominence of Prepositions 89 
εἰς ; ὅ ; . ; 90 
ἐν 3 5 Ὰ . Ξ 91 
ἀπό : - Ἶ : ‘ 92 


μά . ᾿ R . ; 93 


Consuncrtions, Sections 99-111. 


εἰ with the Subjunctive : 99 
εἰ Interrogative . : τ κ 198 
εἰ ἴῃ Oaths . : : iu aL 
εἰ μή ἴῃ Oaths. Ἶ « SAG 
el μήν. ‘ 103 
ἐάν, etc., with the Tadinaties 104 
ἐάν after a Relative . + eee 


λέγων, etc., for the Hebrew Gerund 
Idiomatic Use of προστιθέναι 








ὑπέρ 
ἐπί 
παρά 


New Forms of Breposiidn : 


Prepositions after Verbs 


iva with the Indicative 
Ellipse before ὅτι 

ἀλλ᾽ ἤ. 

ὅτι ἀλλ᾽ ἤ 

ὅτι εἰ μή 

ἀλλ᾽ ἢ ὅτι 


SECTION 


72 
19 
74 
75 
76 
77 
78 
79 
80 
81 
82 
88 
84 


85 
86 
87 
88 


107 
108 
109 
110 
111 


112 
118 


INTRODUCTION TO THE STORY OF JOSEPH 


Tue story of Joseph, whatever else it may be, is one of the best 
novels ever written. The interest inspired by the youthful hero, the 
play of human passion, the variety of incident, the simplicity of the 
language, all combine to confer upon it a peculiar charm. We may 
gauge the dramatic effectiveness of a tale with which use has ren- 
dered us familiar, by comparing it with the plot of one of the plays 
of Terence or Plautus, which represent to us those of Menander and 
his fellow-writers. Few will contest the superior power of the tale 
of Joseph from the point of view of the requirements of fiction. 
We have first the pathetic affection of the widowed father for the 
son of his favourite wife, and the consequent jealousy of the elder 
brothers, goaded to fury by the boy’s naive recital of the dreams 
which foreshadow his future greatness. Then we have the brothers 
unwittingly bringing about the exaltation of the object of their envy 
by their own wicked act; the vain attempt of one better than the 
rest to save him; the youth’s fidelity to his master in rejecting the 
advances of his mistress; the false charge and undeserved imprison- 
ment; the diverse fates of the chief butler and the chief baker; the 
release of the hero through the accident of Pharaoh’s dream; his 
successful interpretation of it and sudden rise to fortune. The dra- 
matic interest culminates in Joseph’s brethren being led by the most 
elementary of human needs to prostrate themselves before the dis- 
penser of corn in Egypt, and thus fulfil the dreams which had so en- 
raged them. Joseph recognises them, though they do not recognise 
him, and he takes upon them no ungenerous revenge before the full 
‘recognition ’ (ἀναγνώρισις) is allowed to come about. Then he sends 
for his aged father, whose heart had been sore tried by the steps 
which Joseph had taken to punish his brothers, but who is now 
comforted and utters the pathetic words ‘It is enough ; Joseph 
my son is yet alive: I will go and see him .. This 
seemed to be the most fitting conclusion tofth narratives 

101 UNIVERSITY 


Cau irony 











102 SELECTIONS FROM THE SEPTUAGINT 


being treated, as it is treated here, solely from the point of view 
of dramatic effect. For at this point the valedictory formula of 
old-world story may well come in—‘ And so they lived happily 
ever afterwards.’ | 

The rest of the narrative rather represents Joseph as an eminent 
Hebrew statesman with all the financial capacity of his race. If we 
were dealing with the tale as history, it might be worth while to 
point out that the fiscal policy of Joseph, however satisfactory to 
the Pharaohs, could hardly have been equally so to their subjects, 
and that the heavy impost of twenty per cent on agricultural produce, 
which has been, it is said, the land-tax of Egypt down to within 
quite recent times, may well have had something to do with the 
unpopularity of the Jews in Egypt. 

In the dream-interpretation there is just that touch of the super- 
natural which is still thought not inappropriate to a good novel. 
But in the treatment of the tender -passion this Hebrew romance 
stands in marked contrast with a good deal of modern fiction. 
There is not the slightest attempt made to render the would-be 
adulteress interesting or to dally with unlawful passion. Joseph 
knows that the proposal which she makes to him in such direct lan- 
guage involves ingratitude to his. master and sin against God, and 
on those grounds refuses to comply. ‘How can I do this great wick- 
edness and sin against God?’ These words contain the secret of 
the high standard of morality in sexual matters, to which the Jews 
attained. Chastity with them was a question not merely of duty 
towards one’s neighbour, but still more of duty towards God. In 
this way all the awful sanctities of the unseen world were called in 
to the aid in the struggle against passion. 

Among the Greek moralists the tendency was to regard love as a 
disease from which the sage would not suffer. In the early Greek 
drama the delineation of this feeling was thought to be below the 
dignity of tragedy, and Euripides was regarded by the older school 


as having degraded the stage by depicting the passion of Pheedra - 


for Hippolytus. This story naturally occurs to one’s mind as a 
classical analogue to the story of Joseph. But it would be injustice 
to Phedra to put her on the same level as the wife of Potiphar. 
She has indeed all the vindictive injustice of the Egyptian matron, 
and is more successful in wreaking vengeance on her victim, yet she 








INTRODUCTION TO THE STORY OF JOSEPH 103 


is not the willing slave of passion, and shame in her heart struggles 
successfully against unlawful love, at least as the story is told by 
Euripides. 

A closer parallel in Greek mythology is afforded by the legend of 
Antza and Bellerophontes, which forms part of the episode of 
Glaucus and Diomede in the sixth book of the Iliad (119-236). 
There the unfaithful wife of Proeetus, king of Argos, foiled of her 
purpose by the virtuous youth, appeals to her husband to slay him 
for having made dishonourable proposals to her; but the youth 
escapes all dangers and comes to honour, like Joseph, though, such 
is the waywardness of human fate, of which the Greek mind was 
acutely conscious, he dies at last of melancholy madness — 


a 
ov θυμὸν κατέδων, πάτον ἀνθρώπων ἀλεείνων. 


The Egyptian tale of Anpu and Bata opens with a situation resem- 
bling that of Joseph and Potiphar’s wife. Bata is a peasant-lad 
‘devoted to his elder brother Anpu, who is to him as a father. The 
youth grows to be so excellent a worker that ‘there was not his equal 
in the whole land; behold, the spirit of a god was in him.’ One 
day, when he was alone with his brother’s wife, ‘her heart knew him 
with the knowledge of youth. And she arose and came to him, and 
conversed with him, saying, ‘Come, stay with me, and it shall be 
well for thee, and I will make for thee beautiful garments.” Then 
the youth became like a panther of the south with fury at the evil 
speech which she had made to him; and she feared greatly.’ To 
save herself she plays the same part as Antza, as Pheedra, and as 
Potiphar’s wife. If all the story had the beautiful simplicity of the 
opening, it might bear away the palm both from Greek and Hebrew 
fiction: but, unfortunately, it soon degenerates into a tissue of mean- 
ingless marvels. The papyrus which contains the tale is said to be 
of the XIXth Dynasty and to have been the property of Sety II when 
crown prince; but Professor Flinders Petrie thinks that the earlier 
part of the tale may belong to the XVIIIth Dynasty, which would 
bring it back close to the time when Joseph is supposed to have 
lived. This is a curious coincidence, but there is no reason to think 
it anything more. 

In view of the. literary merit of the story of Joseph it seems a 
pity that criticism should lay its cold touch upon it. To do so is 


104 SELECTIONS FROM THE SEPTUAGINT 


like treating a beautiful body as a subject for dissection rather than 
as a model for the painter. But the science of anatomy has its 
claims upon us as well as the art of painting. Artistic effect is one 
thing and historic fact another. To the latter domain belongs the 
question how the story, as we have it, came into being. Was it 
written as one or put together from different sources? Taking the 
story as one and indivisible, there are certain difficulties which must 
not be ignored. 

(1) As Reuben in 37” has already persuaded his brothers not to 
shed the blood of Joseph, why does Judah in v. 26 say —‘ What 
profit is it if we slay our brother and conceal his blood ?’ 

(2) In v. 25 we are told ‘a travelling company of Ishmaelites came 
from Gilead.’ In v. 28 we have the parallel statement ‘And there 
passed by Midianites, merchantmen,’ but in the same verse we are 
given to understand that his brethren ‘gold Joseph to the Ishmael- 
ites.’ Now Midianites were not Ishmaelites any more than Irish- 
men are Welshmen or the Dutch Germans. Both were Abrahamic 
peoples, but Ishmael was the son of Abraham by Hagar iia 25") 
and Midian by Keturah (Gen. 25”). 

(3) Why does Reuben in v. 29 expect to find Joseph in “the pit, 
when he had just been taken up and sold to the Ishmaelites ? 

Now let us appeal to the critics to see whether they help us at all 
out of our difficulties. On a great variety of grounds they have 
arrived at the general conclusion that the Hexateuch (i.e. the five 
books of Moses and that of Joshua) was put together from the fol- 
lowing pre-existing materials — 

(1) A primitive historical work, in which the sacred name, of 
which the consonants are JHVH, is habitually employed, and which 
is believed to have emanated from the Kingdom of Judah. This is 
commonly called J, and its author is known as the Jahvist 
(=Jehovist). 

(2) Another very similar work, in which the Hebrew word for 
God (Elohim) is usually employed in place of the sacred name, and 
which is ascribed to the Kingdom of Israel. This is denoted by the 
symbol Εἰ, and its author is known as the Elohist. 

(3) The bulk of Deuteronomy, which is designated as D 

(4) A later priestly document known as P. 

The hand of the editor is to be detected here and there, recon- 


ee ὔν 


INTRODUCTION TO THE STORY OF JOSEPH 105 


ciling his materials, when they are discrepant, after the manner of 
a Gospel-harmonizer. 

In telling the story of Joseph we are to suppose that the editor 
had before him J and E, containing the same tradition in slightly 
different forms. 

In J it is Judah who intervenes to save Joseph. He persuades 
his brothers not to kill the lad, but to sell him to some Ishmaelites, 
who are passing by. In this version of the story there is no mention 
of a pit. It is drawn upon by the editor in 37% % 380, 81. 

‘And they sat down . .. hearkened unto him, and sold Joseph 
to the Ishmaelites for twenty pieces of silver. 

‘And they took . . . wept for him.’ 

The words in 45, ‘I am Joseph your brother whom ye sold into 
Egypt,’ are a reference to this account of the matter. 

In E it is Reuben, the first-born, and so a fit representative of the 
Northern Kingdom, who plays the better part. He persuades his 
brothers not to kill the lad, but to put him alive into a pit, his inten- 
tion being to come and take him out again. When he and his 
brothers however have left the place, some Midianites come by and 
kidnap Joseph. Reuben, returning to the pit, finds Joseph gone, a 
fact of which he informs his brothers. This form of the legend is 
drawn upon in 377% 585, 28. ὃ0, 96, 

‘And Reuben . . . water init. And there passed by Midianites, 
merchantmen ; and they drew, and lifted up Joseph out of the pit. 
And they brought Joseph into Egypt .. . whithershallI go? And 
the Midianites sold him into Egypt unto Potiphar, an officer of 
Pharaoh’s, the captain of the guard.’? 

The words in 40", ‘for indeed I was stolen away out of the land 
of the Hebrews,’ refer to this account of the matter. 

With regard to Potiphar it must be admitted that there is some 
confusion in the narrative as we have it. For we are told in 37” that 
‘the Midianites sold Joseph to Potiphar, an officer of Pharaoh’s, the 
captain of the guard.’ Potiphar then is Joseph’s master, as we are 
told again in 39. Now Joseph’s master ‘put him into the prison, 
the place where the king’s prisoners were bound’ (39), where Joseph 
found favour with the ‘keeper of the prison.’ But ‘the keeper of the 


1 See Driver Introduction to the Literature of the Old Testament 7th edit. 
pial 


106 SELECTIONS FROM THE SEPTUAGINT 


prison’ was presumably Potiphar himself, for the prison was ‘in the 
house of the captain of the guard’ (405), and ‘the captain of the 
guard’ was Potiphar? How are we to get out of this circle? Let 
us again have recourse to the hypothesis of a mixture of documents. 

The E versicn of the story goes on to tell that the Midianites, 
having taken Joseph out of the pit, brought him to Egypt and there 
sold him to Potiphar (37%), who was a eunuch: and captain of the 
guard, and himself the keeper of the prison, but naturally not a 
married man. Joseph, being found faithful by him, is given charge 
over the prisoners, not being himself a prisoner, but ‘servant to the 
captain of the guard’ (41”). 

In the J version on the other hand Joseph is sold by the Ishmael- 
ites to ‘an Egyptian,’ whose name is not mentioned; for the theory 
requires us to suppose that the words in 99) --- Potiphar, an officer 
of Pharaoh’s, the captain of the guard’ —are inserted there from 
37%, This ‘Egyptian’ (39'*°) has a wife, who brings a false 
charge against Joseph, whereupon his master consigns him to the 
king’s prison (39'™). If this hypothesis be accepted, we must give 
up ‘ Potiphar’s wife’ as a person who has no just claim to existence 
even in fiction: for it is only by the amalgamation of ‘the Egyptian’ 
with Potiphar that she comes into being. If this should appear a 
loss, it may on the other hand be deemed a gain not to have to regard 
the lady’s husband as a eunuch, which seems to be the real meaning 
of the word ‘officer’ (37%, 39"). 

Chapter 40 is supposed to belong as a whole to E: but, if so, it 
must have been adjusted in places to the story of the false charge, 
which has been incorporated from J. We see this in vv. 3, 7, 15. 
In chapter 41 again, which is referred as a whole to the same source, 
we have to suppose the words in v. 14, ‘and they brought him hastily 
out of the dungeon,’ to come from the reconciling hand of the editor. 

Further on in the story there are duplications and inconsistencies 
which, it may be claimed, find their easiest explanation in the hy- 
pothesis of ‘contamination,’ to borrow the term applied to a Latin 
play made up from different Greek originals. Thus in 42% * it is 
at the lodging-place on the way home that one of the brothers finds 
his money in his sack, whereas in v. 36 of the same chapter they all 
find their money in their sacks after their return to their father. 
Again in chapter 42 the brothers, when taxed by Joseph with being 


INTRODUCTION TO THE STORY OF JOSEPH 107 


spies, volunteer the information that they have a younger brother 
living (v. 13), and so report the matter to their father (v. 32); 
whereas in the following chapters Judah assures his father that this 
information was imparted only in reply to a question from Joseph 
(437), and so recounts the matter to Joseph himself (44"”). 
Further, in 425 Reuben goes surety to his father for the safe return 
of Benjamin, whereas in 43° it is Judah who does this. 

The story of Joseph is as good an illustration as could be chosen 
of the service rendered by modern criticism to the intelligent study 
of the Bible. If we take the narrative as it stands, it perplexes us 
with contradictions, and we have to suppose that the writer could 
not tell a story properly: but on the hypothesis that he had be- 
fore him two documents, resembling each other in the main, but dif- 
fering in details, we can understand how reverence for his authorities 
would lead him into inconsistencies which he would not have com- 
mitted in a story invented by himself. Without then pledging our- 
selves to particular hypotheses we may surely say after Plato— 
‘The truth in these matters God knows: but that what the Higher 
Critics say is like the truth —this we would venture to affirm.’ 


Ι.. ΤῊΝ 


Genesis ΧΧΧΥΙΠΙΙ 


STORY OF JOSEPH 


1 , ae \ 3 a a Ὄ ΄ ε \ 
Κατῴκει δὲ Ἰακὼβ ἐν τῇ γῇ οὗ παρῴκησεν ὁ πατὴρ 


> ΄- 5 nw 4 
avrov, ἐν yy Χανααν. 


“αὗται δὲ αἱ γενέσεις Ἰακώβ. 


9 Ν , ε Ν 3 Ἂν > ᾽ὕ Ν a 15 a 
Iwond δέκα ἑπτὰ ἐτῶν ἦν ποιμαίνων μετὰ τῶν ἀδελφῶν 


> A“ Ν ld x» , a “A en“ ’ \ ‘\ 
αὐτοῦ τὰ πρόβατα, ὧν νέος, μετὰ τῶν υἱων Baddas καὶ μετὰ 


τῶν υἱῶν Ζέλφας τῶν γυναικῶν τοῦ πατρὸς αὐτοῦ" κατής- 


1. Κατῴκει. .. παρῴκησεν : κατοι- 
κεῖν here signifies a more permanent 
residence than παροικεῖν. Jacob dwelt 
where Abraham only sojourned. Abra- 
ham was a pure nomad, whereas Jacob 
combined agriculture (v. 7) with pas- 
ture (v.12). In classical Greek παροικεῖν 
means ‘todwell near.’ For the sense of 
‘dwelling as a stranger in’ cp. Lk, 2418 
Σὺ μόνος παροικεῖς Ἱερουσαλήμ; From 
meaning a settlement of Jews in a for- 
eign country (Sirach, Prologue) παροικία 
in the mouths of the Christians came 
to be used for an ecclesiastical district 
or diocese, as the παροικία of Alexan- 
dria, Ephesus, etc. Through the Latin 
form parecia it is the origin of the 
French word paroisse and of our parish. 

2. αὗται... Ἰακώβ: part of the 
framework of P (see Introd. to the 
Story of Joseph). The preceding 
chapter dealt with the descendants of 
Esau. Here the writer turns to Jacob, 
but the detailed list of his descendants 
does not come till ch. 46. — δέκα ἑπτά: 
similar forms of numeral occur in Latin 
in good writers, as Cesar B.G. 18 §1 
decem novem: Livy XXVIII 38 ὃ ὃ 


108 


decem quatuor, § 14.— ἦν ποιμαί- 
νων : the analytic form of the imperfect 
= ἐποίμαινε. Cp. Ex. 81, Such forms 
occur in all stages of the language, e.g. 
Soph, Trach. 22 ἣν θακῶν : Plato Polit. 
273 B. They are especially common in 
the N.T.§72. The Hebrew idiom in this 
passage coincides with the Greek, so that 
this is an instance of a usage already 
current in Greek, which was intensified 
by its adaptation to the Hebrew. — ὧν 
véos: while yet alad, Spurrell. Had the 
translators here used παῖς. it would have 
reflected better the ambiguity of the 
original, which may mean that Joseph 
was serving as a shepherd-lad with his 
brethren. — Βάλλας : of Bilhah. For 
the form of the genitive see § 3. The 
sons of Bilhah were Dan and Naphtali ; 
Gen. 4678-25, — Zédoas: of Zilpah. The 
sons of Zilpah were Gad and Asher; 
Gen, 4616-18. Only the sons of Jacob’s 
concubines are here mentioned, but 
afterwards Reuben and Judah are 
named, who were sons of Leah. Per- 
haps the actual work of tending the 
flock was done by the sons of the con- 
cubines, who would be in an inferior 


J. THE STORY OF JOSEPH 
Genesis XXXVII 7 ; 
νεγκαν δὲ Ἰωσὴφ ψόγον πονηρὸν πρὸς Ἰσραὴλ τὸν πατέρα 


109 


» 23 \ δ) “Oe ee \ \ , δ 
αὐτῶν. Ιακὼβ δὲ ἠγάπα τὸν Iwond παρὰ πάντας τοὺς 
e225 3 la "4 εν ΄ > ει teh θε: 3 ’ δὲ 4. τ 
υἱοὺς αὐτοῦ, OTL υἱὸς γήρους ἣν αὐτῷ ἐποίησεν δὲ αὐτῷ 
lal , 4786 δὲ ε LO Ν ΕῚ “7 5. A 
χιτῶνα ποικίλον. ἰδόντες O€ OL ἀδελφοὶ αὐτοῦ OTL αὐτὸν 
3 ’ ε A 5 A 5 ’ ἴω. en 9 wn ΕῚ , 
ἐφίλει ὁ πατὴρ αὐτοῦ ἐκ πάντων τῶν υἱῶν αὐτοῦ, ἐμίσησαν 
Oe ς Ν 3 280 ~ tts ἡδὲ > / 
αὐτόν, Kal οὐκ ἐδύναντο λαλεῖν αὐτῷ ovdEY εἰρηνικόν. 


5 5 θ by δὲ 3 \ eee > 4 x ΒΕΝ τῷ A 
ἐνυπνιασθεις 0€ ᾿Ιωσὴφ ἐνύπνιον ἀπΉγγειλεν αὑτὸ τοις 


¢ 


LO A 3 A 6 \ > 3 A <3 , “a 3 ’ 
ὰ ελφοῖς QUTOV, “και εἰπεν AUTOLS Ακούσατε του ἐνυπνίου 


4 Ὄ 3 , θ Ὁ ἰδ τα ὃ , ὃ , 
τούτου οὗ ἐνυπνιάσθην. ᾧμην ὑμᾶς δεσμεύειν δράγματα 
> 4 -~ 4 ἀπ la Ν Δ Ας , Ni eS , 
ἐν μέσῳ τῷ πεδίῳ: καὶ ἀνέστη TO ἐμὸν δράγμα καὶ ὠρθώθη: 


, δὲ Ἀ ὃ / ε ~ 4 Ν 
περιστραφέντα ὃὲ τὰ ὃράγματα ὑμῶν προσεκύνησαν τὸ 


position to those of the legitimate wives. 
Joseph was the son of Rachel, but he 
may have been called upon to ‘ bear the 
yoke in his youth.’ — κατήνεγκαν δὲ 
KTA.: and they brought against Joseph 
an evil report to Israel their father. 
Here the sense of the LX X differs from 
that of the Hebrew, and saves us from 
regarding Joseph as a tell-tale. 

3. παρὰ πάντας : more thanall. Cp. 
Dt. 7%7, The Hebrew is more exactly 
represented by ἐκ πάντων inv. 4. παρά 
first signifies comparison and then 
superiority. Xen. Mem. 14 ὃ 14 παρὰ 
τὰ ἀλλὰ ξῶα (as compared with the lower 
animals) ὥσπερ θεοὶ ἄνθρωποι βιοτεύουσι. 
In Biblical Greek it is constantly em- 
ployed after a comparative adjective. 
We may see this use beginning in clas- 
sical writers, e.g. Hdt. VII 103 rapa τὴν 
ἑαυτῶν φύσιν ἀμείνονες. ὃ 96.— γήρους : 
for the form see § 8. --- χιτῶνα ποικίλον : 
χιτών here represents the Hebrew word 
kethOneth, with which it is perhaps con- 
nected. The language spoken by the 
Pheenicians was almost the same as 
Hebrew, and the Greeks may have 


borrowed this word from Pheenician 
traders. The same Hebrew phrase 
which is used here of Joseph’s coat is 
applied in ii S. 1318 to the garment worn 
by Tamar to denote her rank as a 
princess. The LXX rendering how- 
ever is there (ii K. 1338) χιτὼν καρ- 
πωτός = a garment with sleeves. 

4. ἐκ πάντων: out of and so above 
all. ἐκ πάντων = παρὰ πάντας in Vv. 3, 
being a different rendering of the same 
original. The Hebrew language has no 
special forms for comparative and 
superlative. 

5. ἐνυπνιασθεὶς ... ἐνύπνιον: ὃ 56. 
The active verb ἐνυπνιάζξω has here 
become a deponent passive. Cp. 415, 
Nb. 282: γαυριωθήσεται. 

6. οὗ ἐνυπνιάσθην: the attraction 
of the relative into the case of the 
antecedent is the prevailing idiom in 
Biblical as in classical Greek. Cp. Gen. 
396: Ex. 320, 58: Dt. 810; i Cor. 61%. 

7. δράγμα : literally a handful = 
manipulus. For the meaning ‘ sheaf’ 
cp. Ruth 27 and Jos. Ant. II 2 § 2 in 
this context. — προσεκύνησαν : literally 


110 SELECTIONS FROM THE SEPTUAGINT 


Genesis XXXVII 8 
ἐμὸν δράγμα. δεῖπαν δὲ αὐτῷ οἱ ἀδελφοί ““Μὴ βασιλεύων 
βασιλεύσεις ἐφ᾽ ἡμᾶς, ἢ κυριεύων κυριεύσεις ἡμῶν ;᾽ καὶ 

¥ A 4 A “ 
προσέθεντο ἔτι μισεῖν αὐτὸν ἕνεκεν τῶν ἐνυπνίων αὐτοῦ 
ἂν» Ὁ as ε ΄, 9 aA 978 δὲ δι ς ἂν ν 
καὶ ἕνεκεν τῶν ῥημάτων αὐτοῦ. ἰὃὸεν δὲ ἐνύπνιον ἕτερον, 
Ἁ ’, 2 δ eu,’ ~ Ν 5 ων Ν “A 5 “ὦ > 
καὶ διηγήσατο αὐτὸ τῷ πατρὶ αὐτοῦ καὶ τοῖς ἀδελφοῖς αὐ- 
A “ere. ἐς 5 5 XS , θ > + 9 y a 
τοῦ, καὶ εἶπεν ““ Ἰδοὺ ἐνυπνιάσθην ἐνύπνιον ἕτερον" ὥσπερ ὃ 
ν Ν ε 4 Ν 9 > /, 4 9 
ἥλιος Kal ἡ σελήνη Kal ἕνδεκα ἀστέρες προσεκύνουν με. 
10 Oat. , Heigl. 2 \ ΝΜ Ὶ a) A oe ra 4 2 S ΝΣ 
καὶ ἐπετίμησεν αὐτῷ ὃ πατὴρ αὐτοῦ καὶ εἶπεν ““ Τί TO ἐνύ- 
”~ a > , 3 4 3 4 > , 5 , 
πνιον τοῦτο ὃ ἐνυπνιάσθης ; apa ye ἐλθόντες ἐλευσόμεθα ἐγώ 
Ν ’, ΜᾺ ‘\ 
TE καὶ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου προσκυνῆσαί σοι ἐπὶ 
\ “A ΡΣ] 
εἰς fh oi! ed 
Ἂν > ΄“ ’’ Ν ea 
τὴρ αὐτοῦ διετήρησεν TO ῥῆμα. 


τ ἐζήλωσαν δὲ αὐτὸν οἱ ἀδελφοὶ αὐτοῦ: ὁ δὲ πα- 
1 Ἐπορεύθησαν δὲ οἱ ἀδελ- 
\ 3 “Ὁ ’ Ν / “ Ν 3 “A > 7 
got αὐτοῦ βόσκειν τὰ πρόβατα Tov πατρὸς αὐτῶν εἰς Συχέμ. 
"καὶ εἶπεν Ἰσραὴλ πρὸς Ἰωσήφ “ Οὐχ οἱ ἀδελφοί σου Tor 
μαίνουσιν ἐν Συχέμ; δεῦρο ἀποστείλω σε πρὸς αὐτούς." εἶπεν 


kissed (?the grownd) before. The 
Greek word for the Oriental prostration. 
In classical writers it governs an 
accusative, as here and in v. 9 and in 
Jos. Ant. Il 2 §2: but in the N.T. 
(Mt. 221; Jn. 42%) we find it with a 
dative, as in v.10. In Aristeas (§§ 135, 
137) both constructions are employed. 
In their version of the LX X the ancient 
Armenians regularly render προσκυνεῖν 
as above. 

8. βασιλεύων βασιλεύσεις : ὃ 81.— 
προσέθεντο ἔτι μισεῖν: literally they 
added yet to hate = ‘they hated still 
more,’ a Hebraism very common in the 
LXX. Josephus has here (Ant. II 2 
§ 2) καὶ πρὸς αὐτὸν ἔτι μᾶλλον ἀπεχθῶς 
ἔχοντες διετέλουν. ὃ 113, 

9. ἴδεν: ὃ 19. --- ὁ ἥλιος καὶ ἡ σε- 
λήνη : Josephus (Ant. II 2 § 3) explains 
that the moon stood for the mother, 
owing to the power of the moon in 


nourishing all things and making 
them grow, and the sun for the 
father, because that imparted to 
things their shape and strength. — 
ἕνδεκα ἀστέρες : Josephus (Ant. Il 2 
§ 8) says τοὺς δ᾽ ἀστέρας τοῖς ἀδελφοῖς 
(εἰκάζων), καὶ γὰρ τούτους ἕνδεκα εἶναι 
καθάπερ καὶ τοὺς ἀστέρας. But on what 
system were the stars reckoned as 
eleven ? 

10. ἐλθόντες ἐλευσόμεθα: ὃ 81. --- 
προσκυνῆσαί cov: 7 Π. προσεκύνησαν. 

11. ὁ δὲ πατὴρ κτλ.: Lk. 219, δ᾽ are 
evidently modelled on this verse, Cp. 
also Dan. ΟἹ 4% rods λόγους ἐν τῇ Kap- 
dia συνετήρησε. 

12. εἰς Συχέμ: at Shechem, to be 
taken with βόσκειν, not with ἐπορεύθη- 
σαν. ὃ 90. Josephus (Ant. 11 2 § 4) 
represents the brethren as removing to 
Shechem after the harvest without their 
father’s knowledge. 


— 


I. THE STORY OF JOSEPH 111 


Genesis XX XVII 22 


δὲ αὐτῷ “ Ἰδοὺ ἐγώ." 1 


“εἶπεν δὲ αὐτῷ Ἰσραήλ “ Πορευθεὶς 
+ a HE 4 Α΄ 9 ’ Ν Ν ’ 3 ’ὔ 
ἴδε εἰ ὑγιαίνουσιν οἱ ἀδελφοί σου καὶ τὰ πρόβατα, καὶ ἀνάγ- 
/ 3) ‘\ > , λ ΠΝ 3 A (ὃ a 
γειλόν μοι. Kal ἀπέστειλεν αὐτὸν ἐκ τῆς κοιλάδος τῆς 
Χεβρών: καὶ ἦλθεν εἰς Συχέμ. = Kal εὗρεν αὐτὸν ἄνθρωπος 
, 5 A τὰν αν ee \ ὅν εν 
πλανώμενον ἐν τῷ πεδίῳ: ἠρώτησεν δὲ αὐτὸν ὁ ἄνθρωπος 
λέγων “Ti ζητεῖς ;” "ὁ δὲ εἶπεν “ Τοὺς ἀδελφούς μου ζητῶ" 
5 , , A / 2) τ ἐν ἦν δὶς - δὲ Dias be 3 
ἀπάγγειλόν μοι ποῦ βόσκουσιν. εἶπεν δὲ αὐτῷ ὁ ἂν- 
A » A 
θρωπος ““᾿Απήρκασιν ἐντεῦθεν" ἤκουσα yap αὐτῶν λεγόντων 
Ἅ“ Πορευθῶμεν εἰς Δωθάειμ.᾽ ᾿ καὶ ἐπορεύθη ᾿Ιωσὴφ κατόπι- 
σθεν τῶν ἀδελφῶν αὐτοῦ, καὶ εὗρεν αὐτοὺς εἰς Δωθάειμ. 
18 , ὃ δὲ SIN 40 Ν ὯΝ ge ’, - τα Ν 
πρόιδον δὲ αὐτὸν μακρόθεν πρὸ τοῦ ἐγγίσαι αὐτὸν πρὸς 
αὐτούς: καὶ ἐπορεύοντο ἀποκτεῖναι αὐτόν. “ εἶπαν δὲ ἕκαστος 
Ν Ν ᾿ὃ Ν > A 66? ὃ Ἂς δα Ὁ A 3 “ » 
πρὸς τὸν ἀδελφὸν αὐτοῦ ““᾿Ιδοὺ ὁ ἐνυπνιαστὴς ἐκεῖνος ἔρχεται" 
20a 5 ὃ a 9 , 3. at 7 > Β 
νῦν οὖν δεῦτε ἀποκτείνωμεν αὐτόν, καὶ ῥίψομεν αὐτὸν εἰς 
ν ~ : Ff ἃ 3 ΄“ ζ 4 Ν ’ὕ 
ἕνα τῶν λάκκων, καὶ ἐροῦμεν ‘ Θηρίον πονηρὸν κατέφαγεν 


5 
Ἵ ἀκούσας 


39 ese Se Ss , 7” bie Ὁ; 9 Μὰ) 
QUTOV καὶ ὀψόμεθα Τι ἐστιν TA EVUTTVLA αυτου. 

,c¢ \ 5 ᾽ὔ | ὦ 39 ἴω A 9 »“ὦν A > 
δὲ Ῥουβὴν ἐξείλατο αὐτὸν ἐκ τῶν χειρῶν αὐτῶν, Kal εἶπεν 


“ Οὐ πατάξομεν αὐτὸν εἰς ψυχήν. = etre δὲ αὐτοῖς Ρουβήν 


with accusative is unclassical. 
εἰς Δωθάειμ: at Dothan. 


14. κοιλάδος : κοιλάς is very com- 
mon in the LXX for vale, e.g. Gen. 


δ 97. -- 
Cp. 4282, 


148 ἐν τῇ κοιλάδι TH ἁλυκῇ, Which in 
v. 3 of the same is called τὴν φάραγγα 
τὴν ἁλυκήν. The word occurs in the 
sense of ‘a hollow’ in some verses 
ascribed to Plato (Anth. P. vi. 48). 
17. ἀπήρκασιν : they have departed. 
This intransitive use of ἀπαίρειν, which 
is common in the best authors, origi- 
nated in an ellipse of vais (acc. pl.) or 
στρατόν. The word is an apt equiva- 
lent for the Hebrew, which means liter- 
ally ‘tear up,’ and refers to the pulling 
up of the tent-pegs previous to resuming 
amarch. Cp. ἐξῆρεν Ex. 1419. — κατό- 
πισθεν τῶν ἀδελφῶν : this use of κατό- 
πισθε With genitive in the sense of μετά 


cast. 


§ 90. 

18. πρόιδον : § 19. — ἐπορεύοντο : 
they went about. 

20. λάκκων : λάκκος ‘a pit’ is con- 
nected with Latin lacus and lacuna. 
It is used in Xen. Anab. 1V 2 § 22 for 
large tanks in which wine was kept — 
καὶ γὰρ οἶνος πολὺς hv, ὥστε ἐν λάκκοις 
κονιατοῖς (plastered) εἶχον. The λάκκος 
in this instance was a dry reservoir. 
See v. 24. The word is used in 4018 of 
the dungeon into which Joseph was 
Cp. also Ex. 1239; iv K, 1831. 

21. Ῥουβήν: Josephus calls him 
‘PovBndos. —els ψυχήν : so as to slay 
him. A Hebraism. 


112 SELECTIONS FROM THE SEPTUAGINT 


; Genesis XXXVII 23 
“My ἐκχέητε αἷμα: ἐμβάλετε δὲ αὐτὸν εἰς ἕνα TOV λάκκων 
τῶν ἐν τῇ ἐρήμῳ, χεῖρα δὲ μὴ ἐπενέγκητε αὐτῷ" ὅπως ἐξέ- 
ληται αὐτὸν ἐκ τῶν χειρῶν αὐτῶν καὶ ἀποδῷ αὐτὸν τῷ πατρὶ 
t « 
αὐτοῦ. “᾿ ἐγένετο δὲ ἡνίκα ἦλθεν Ἰωσὴφ πρὸς τοὺς ἀδελφοὺς 
> ~ 5 “5 Ν > \ Ν ~ Ν ’ὔ Ν Ἀ 
αὐτοῦ, ἐξέδυσαν τὸν ᾿Ιωσὴφ τὸν χιτῶνα τὸν ποικίλον τὸν περὶ 
ἜΣ ΕΣ ΟὟ χ , > \ » > ee , : δὲ 
αὐτόν, “Kat λαβόντες αὐτὸν ἔρριψαν εἰς τὸν λάκκον - ὁ δὲ 
λάκκος ἐκεῖνος ὕδωρ οὐκ εἶχε. “ἐκάθισαν δὲ φαγεῖν 
ἄρτον: καὶ ἀναβλέψαντες τοῖς ὀφθαλμοῖς ἴδον, καὶ ἰδοὺ 
δὃ ’ὔ 3 is ¥ > (ὃ \ ε ΄ λ 
ὁδοιπόροι ᾿Ισμαηλεῖται ἤρχοντο ἐκ Tadaad, καὶ οἱ κάμηλοι 
αὐτῶν ἔγεμον θυμιαμάτων καὶ ῥιτίνης καὶ στακτῆς" ἐπο- 
, δὲ π > ᾿ 26 5 δὲ Ἶ "Ὁ 
ρεύοντο δὲ καταγαγεῖν εἰς Αἴγυπτον. εἶπεν δὲ Ἰούδας 
ν᾿ Ν LO Ἂν, > “ (44 ’ 4 38 > a 
πρὸς τοὺς ἀδελφοὺς αὐτοῦ “Τί χρήσιμον ἐὰν ἀποκτείνωμεν 
τὸν ἀδελφὸν ἡμῶν καὶ κρύψωμεν τὸ αἷμα αὐτοῦ; *devTe 
9 ὃ ’ .ιἊἋΝ a 3 , , ε δὲ al 
ἀποδώμεθα αὐτὸν τοῖς ᾿Ισμαηλίταις τούτοις: at δὲ χεῖρες 


ε “ a » i > ’ 
ἡμῶν μὴ EOTWOOV ET AUVUTOV, 
ε “A 3 Amery ¥ Ν ε 
ἡμῶν ἐστίν. ἤκουσαν δὲ οἵ 

22. ὅπως ἐξέληται αὐτόν: so that 
he may deliver him. The primary 
sequence after an historic tense was 
sometimes used in classical Greek to 
present the intention of the speaker 
with greater vividness. In Biblical 
Greek it supplants the optative alto- 
gether. §75. Josephus (Ané. II 3 
§ 2) represents Reuben as lowering 
Joseph by a rope into the pit, and then 
going off in search of pasture. 

25. φαγεῖν ἄρτον: § 77. —’Iopan- 
λεῖται : Josephus (Ant. II 8 ὃ 58) 
"Ἄραβας Tod Ἰσμαηλιτῶν γένους. He has 
no mention of Midianites. — ἔγεμον : 
γέμειν, Which is properly used of a ship, 
is here transferred to ‘the ship of the 
desert.’ — ῥιτίνης : ῥιτίνη, commonly 
spelt ῥητίνη, Latin resina = the resin 
of the terebinth or the pine. Theoph. 
H.P. 1X 12 § 1 τῆς δὲ τερμίνθου καὶ τῆς 


ὅτι ἀδελφὸς ἡμῶν καὶ σὰρξ 
“καὶ παρε- 


ἀδελφοὶ αὐτοῦ. 
πεύκης καὶ ἔκ τινων ἄλλων ῥητίνη γίνεται 
μετὰ THY βλάστησιν. Ῥητίνη is men- 
tioned again in 43" as ἃ special product 
of Palestine, and here it is being 
brought from Gilead. It is therefore 
presumably the famous ‘balm of 
Gilead’ (Jer. 8%, 288, 4611). The 
word occurs six times in the LXX 
always as a translation of the Hebrew 
word which our version renders ‘ balm.’ 
—oraktis: cp. 4511, στακτή is spoken 
of as a kind of myrrh. Theoph. H.P. 
IX 4 ad fin. τῆς σμύρνης δὲ ἡ μὲν στακτὴ, 
ἡ δὲ πλαστή. Josephus (Ant. 11 8 ὃ 8) 
is vague in his language — ἀρώματα καὶ 
Σύρα φορτία κομίζοντας Αἰγυπτίοις ἐκ τῆς 
Ταλαδηνῆς. 

27. ἔστωσαν: ὃ 16. — ἤκουσαν: 
not only ‘heard,’ but ‘obeyed.’ ὑπα- 
κούειν has this double meaning in clas- 
sical Greek, like the English ‘ hearken.’ 


I. THE STORY OF JOSEPH 113 
Genesis XX XVII 32 
΄ ᾿Ξ ὦ θ ε ὃ A ey» be 4 
πορεύοντο οἱ ἄνθρωποι οἱ Madsynvator ot ἔμποροι, Kat ἐξείλ- 
Ἀ > βί Ν > \ 3 “A , \ 
κυσαν καὶ ἀνεβίβασαν τὸν Ἰωσὴφ ἐκ τοῦ λάκκου: Kal 
> ΄ Ν 3 \ ~ > ’ὔ » A 
ἀπέδοντο τὸν ᾿Ιωσὴφ τοῖς ᾿Ισμαηλίταις εἴκοσι ypvodr - 
\ ΄ \ 3 Ν > » τ s 
καὶ κατήγαγον τὸν Ἰωσὴφ εἰς Αἰγυπτον. ἀνέστρεψεν 
δὲ Ρουβὴν ἐπὶ τὸν λάκκον, καὶ οὐχ ὁρᾷ τὸν ᾿Ιωσὴφ ἐν τῷ 
ἢ ᾽ X ορς NP ἐν τῳ 





λάκκῳ. καὶ διέρρηξεν τὰ ἱμάτια αὐτοῦ. 


80 ies NE, 
και ανέστρε- 


ψεν πρὸς τοὺς ἀδελφοὺς αὐτοῦ καὶ εἶπεν “TS παιδάριον 


οὐκ ἔστιν: ἐγὼ δὲ ποῦ πορεύομαι ἔτι; *aBovtes δὲ 


τὸν χιτῶνα τοῦ Ἰωσὴφ ἔσφαξαν ἔριφον αἰγῶν, καὶ ἐμόλυ- 


a Y 
Vay TOV χιτῶνα αἵματι. 


So has auscultare in Latin with its 
French equivalent écouter. Cic. Div. 1 
§ 181 magis audiendum quam 
auscultandum. 

28. παρεπορεύοντο: were coming 
by, they having before been seen only 
in the distance. But see Introd. — 
οἱ ἄνθρωποι... οἱ M. . . . οἱ ἔμπο- 
ρου: the use here of the article, which 
is not in the Hebrew, serves to identify 
the Midianites with the Ishmaelites of 
v. 25 and hides the difficulty which 
otherwise presents itself as to the 
introduction of a caravan at this point 
as a fresh fact unknown before. — oi 
Μαδιηναῖοι: the Midianites, here re- 
garded as a species of Ishmaelites, in 
defence of which might be quoted Jdg. 
822, 24. Some of them dwelt in the south- 
east of the Peninsula of Sinai, along the 
Gulf of Elath (Akaba). Ex, 2%, 31. 
But their chief home was in the north 
of Arabia east of the Gulf of Akabah. 
—éeiAxvoav: here the subject changes 
to Joseph’s brethren. — χρυσῶν : 
Hebrew, ‘silver’; Vulg. viginti 
argenteis; Josephus μνῶν εἴκοσιν. In 
Ex. 2132 the normal value of a slave is 
estimated at 80 shekels. The translator 


82 Ἀ 5 4 A “A Ν 
καὶ ἀπέστειλαν τὸν χιτωνα τὸν 


seems to have taken the word ‘silver’ 
in the general sense of ‘money’ (cp. 
Fr. argent), and so made of it 20 gold 
pieces, the money to which he was 
accustomed at Alexandria. Coined 
money is not supposed to have been 
used among the Jews until the time of 
Darius Hystaspes, s.c. 521-486. The 
silver with which Abraham bought the 
cave of Machpelah was paid by weight 
(Gen. 2316). In Amos 8* (about 800 
B.c.) the Israelite corn-dealers are 
described as ‘ making the ephah small, 
and the shekel great, and dealing falsely 
with balances of deceit,’ 7.e. having one 
weight for the corn which they sold 
and another for the silver which they 
received. There would be no meaning 
in this, if the customers paid in coin. 

30. ποῦ: § 94. --- πορεύομαι : am I 
to go? ὃ 73. 

81. ἔριφον αἰγῶν: a kid of the 
goats. . Op. Jdg. 6%, 18%; i K. 
1679, So χίμαρον ἐξ αἰγῶν Nb. 716 22, 
1574, 2815: Dt. 144: i K. 1629— τράγος 
αἰγῶν Dan. 10° — δάμαλιν ἐκ βοῶν 
Dt. 218.--- μόσχον ἕνα ἐκ βοῶν Nb. 7%: 21, 
etc. — ἐρίφους ἀπὸ τῶν τέκνων τῶν αἰγῶν 
ii Chr. 357 — κριὸν προβάτων Tob. 79. 


SELECTIONS FROM THE SEPTUAGINT 

Genesis XXXVII 88 
ποικίλον Kal εἰσήνεγκαν τῷ πατρὶ αὐτῶν, καὶ εἶπαν “ Τοῦτον 
88 


114 


[7 a, i? 9 Ν A ca ly: x ΕἿΣ) \ 
evpomev* ἐπίγνωθι εἰ χιτὼν TOU υἱοῦ σού ἐστιν ἢ OV. καὶ 
Si 2.05 v.09 (44 Ν A eG, ae | A , 
ἐπέγνω αὐτὸν καὶ εἰπεν “ Χιτὼν Tov υἱοῦ pov ἐστιν " θηρίον 

Ν ’ > , ’ ν Ν > τς 35 
πονηρὸν κατέφαγεν αὐτόν, θηρίον ἥρπασεν τὸν Ἰωσήφ. 
84 , Se > ‘ Vises ὦ δι. ὅς \ 3 46 , 

διέρρηξεν δὲ ᾿Ιακὼβ τὰ ἱμάτια αὐτοῦ, καὶ ἐπέθετο σάκκον 

δ: NS x Fe te \ ΩΣ Δ Ate oe aut A Ν εν > A> pee 
ἐπὶ THY ὀσφὺν αὐτοῦ, Kal ἐπένθει τὸν υἱὸν αὐτοῦ ἡμέρας 

, 85 , δὲ ΄ Were ee ΤΥ ae οο θ 
τινάς. συνήχθησαν δὲ πάντες οἱ υἱοὶ αὐτοῦ καὶ αἱ θυγα- 

, \ 9 , ὦ Ν > »ἢ 4 
τέρες, Kal ἦλθον παρακαλέσαι αὐτόν" καὶ οὐκ ἤθελεν παρα- 

A “ νυ. ¢ , \ \ a 2 
καλεῖσθαι, λέγων ὅτι “ Καταβήσομαι πρὸς τὸν υἱόν μου πεν- 
δ οἱ δὲ 


Μαδιηναῖοι ἀπέδοντο τὸν ᾿Ιωσὴφ εἰς Αἴγυπτον τῷ Πετρεφῇ 


A > 9 9) \ ¥ 2 ε Ν 3 A 
θῶν εἰς ἄδου" καὶ ἔκλαυσεν αὐτὸν ὁ πατὴρ αὐτοῦ. 


2 (ὃ Φαραὼ ἀρχιμαγείρῳ 
τῷ σπάδοντι Φαραὼ ἀρχιμαγείρῳ. 


35. λέγων ὅτι: this use of ὅτι 
with the direct oration is found in 
the best writers, e.g. Plat. Apol. 
21 C, 34 D λέγων ὅτι ἐμοὶ, ὦ ἄριστε 
κτλ. It is as common in the LXX 
as elsewhere in Greek, e.g. 4576, 481; 
Ex. 41, 

86. Μαδιηναῖοι : not the same word 
in the Hebrew as in v. 28, being here 
equivalent to Medanites, there to Mid- 
ianites. From Gen. 24! we learn that 
Medan was brother of Midian. — σπά- 
Sovtt: σπάδων is a eunuch, Lat. spddo. 
The genitive in Greek is in -wyvos or 
-ovros. ‘The only other passage in the 
LXX in which the word occurs is 15. 397 
ποιήσουσιν σπάδοντας ἐν τῷ οἴκῳ τοῦ βασι- 
λέως. The same Hebrew original is in 
Gen. 391, 4027 translated εὐνοῦχος. 
The English rendering ‘ officer’ is no 
doubt affected by the fact that Poti- 
phar figures in the story as a married 
man. On this point see Introd. — ἀρχι- 
μαγείρῳ : not ‘chief cook.’ Even as 
a matter of derivation it may equally 
mean ‘ chief butcher’ or ‘ slaughterer,’ 


which brings us round to the Hebrew 
‘chief of the executioners.’ The Eng- 
lish rendering is ‘ captain of the guard.’ 
In use the term signifies a high officer, 
something like the prefectus pre- 
torio at Rome, who combined the 
functions of commander of the body- 
guard and chief of police. It is ap- 
plied to Potiphar (Gen. 37%, 391, 4112), 
to Nebuzaradan (iv Κα. 25°: Jer. 401, 
etc.), and to Arioch (Dan. 212). The 
last-named is described by Josephus 
(Ant. X 10 § 8) as having the com- 
mand over the king’s body-guard. 
The word ἀρχιμάγειρος is used also by 
Philo (I 604, De Mut. Nom. ὃ 32) κα- 
ταστήσας εἱρκτοφύλακα, ὥς φησι τὸ 
λόγιον, Πεντεφρῇ τὸν σπάδοντα καὶ ἀρχι- 
μάγειρον and again in I 662, De Somn. 
§ 2, and II 63, De Jos. § 26, where his 
allegorical treatment shows that he 
took the word to mean ‘chief cook.’ 
Josephus (Ant. II 4 § 2) seems to have 
fallen into the same error — Ileredpis, 
ἀνὴρ Αἰγύπτιος ἐπὶ τῶν Φαραώθου μαγεί- 
ρων τοῦ βασιλέως. ὲ 


I. THE STORY OF JOSEPH 115 


Genesis XXXIX 7 
> Ν % ’ 5 » Q 
Ἰωσὴφ δὲ κατήχθη εἰς Αἴγυπτον" καὶ ἐκτήσατο αὐτὸν 
lo ε ΕῚ “ Ν ε 3 / > Ν > , 
Πετεφρῆς ὁ εὐνοῦχος Φαραὼ ὁ ἀρχιμάγειρος, ἀνὴρ Αἰγύπ- 
“ 3 A ἃ A 
τιος, ἐκ χειρῶν Ἰσμαηλειτῶν, ot κατήγαγον αὐτὸν ἐκεῖ. 
2 . 4 , ‘2 / Ne ® a Ν 3 , Ν 
καὶ ἣν Κύριος μετὰ ᾿Ιωσήφ, καὶ ἣν ἀνὴρ ἐπιτυγχάνων " καὶ 
ἄς ὦ 9 A ¥ \ A , A 2 , 8. Ὁ» 
ἐγένετο ἐν τῷ οἴκῳ παρὰ τῷ κυρίῳ τῷ Αἰγυπτίῳ. ἤδει 
ε A bid A Pay 55 
δὲ ὁ κύριος αὐτοῦ ὅτι Κύριος μετ᾽ αὐτοῦ, Kai ὅσα ἂν ποιῇ, 
, > ὃ “ὦ 3 A XN 3 ial 4 \ e > \ 
Κύριος εὐοδοῖ ἐν ταῖς χερσὶν αὐτοῦ. καὶ εὗρεν Ἰωσὴφ 
: ’ “ Y A nw 
χάριν ἐναντίον Tov κυρίου αὐτοῦ, εὐηρέστει δὲ αὐτῷ. Kal 
A Ν a » A Ν 
κατέστησεν αὐτὸν ἐπὶ τοῦ οἴκου αὐτοῦ, καὶ πάντα ὅσα ἣν 
> ~ ὃ ὃ μι Ν μὴ ὦ i 53 , δὲ Ν Ν 
αὐτῷ ἔδωκεν διὰ χειρὸς ᾿Ιωσήφ. ἐγένετο δὲ μετὰ τὸ 
~ \ A ¥ & Ἂ Ν 
κατασταθῆναι αὐτὸν ἐπὶ τοῦ οἴκου αὐτοῦ καὶ ἐπὶ πάντα ὅσα 
> > “ \ > ’ὔ 4 Ν > A 5 , Ν 
ἣν αὐτῷ, καὶ ηὐλόγησεν Κύριος τὸν οἶκον τοῦ Αἰγυπτίου διὰ 
3 ’ ah, ae / > , / Be A A ε , 
Ιωσήφ - καὶ ἐγενήθη εὐλογία Κυρίου ἐπὶ πᾶσιν τοῖς ὑπάρ- 
“A “A » Ἁ a > A \ 
χουσιν αὐτῷ ἐν τῷ οἴκῳ καὶ ἐν τῷ ἀγρῷς "καὶ ἐπέστρεψεν 
, . > 9 "“ 3 “ > , \ > » ἴω 
πάντα ὅσα HV αὐτῷ εἰς χεῖρας Ἰωσήφ, καὶ οὐκ ἤδει τῶν 
>< he Oe Ἃς ῬὌἬ:ἍἝἍ ΔΨ ἜΝ» ae, ὌΠ ἂν 
καθ᾽ ἑαυτὸν οὐδὲν πλὴν τοῦ ἄρτου οὗ ἤσθιεν αὐτός. καὶ ἦν 


Ἰωσὴφ καλὸς τῷ εἴδει καὶ ὡραῖος τῇ ὄψει σφόδρα. 


2. qv ἀνὴρ ἐπιτυγχάνων : he was a 
man who succeeded, literally ‘ who hit 
the mark.’ 

8. εὐοδοῖ: makes to prosper. Cp. 
γ. 23. We have the passive of this verb 
in Rom. 110 εὐοδωθήσομαι in the literal 
sense of being vouchsafed a good jour- 
ney. The force of the ὅτε here ex- 
tends to εὐοδοῖ, which is indicative, not 
optative, as it would be in classical 
Greek. 

4. εὐηρέστει: was well-pleasing. 
The Greek here departs from the 
Hebrew. — ἔδωκεν διὰ χειρός : he put 
into the hand of. Cp. v. 22. Διδόναι 
in the LXX often means ‘to put’ or 
‘set’ as well as ‘to give.’ Cp. Dt. 281: 
iii K. 2022: iv Κὶ 197, 18, 

5. ἐγένετο... kal: it came to pass 


Sash 
καὶ 


that. ὃ 41. ---- ἐπὶ τοῦ οἴκου. .. ἐπὶ 
πάντα: here the use of the word πάντα 
in the latter clause makes the accusative 
natural as implying that Joseph’s rule 
extended over all that his master had, 
but this distinction would perhaps be 
an over-refinement. See 4117 n. — 
ἐγενήθη : in Biblical Greek the 1st aorist 
passive of γίγνομαι is used in the 
same sense as the 2d aorist middle. 
In the earlier editions of his N.T. 
Dean Alford tried to establish a dif- 
ference between the two forms, but 
retracted in the later. See his note on 
i Thes. 15. 

6. ἐπέστρεψεν: turned over. The 
reading ἐπέτρεψεν entrusted would be 
more. in accordance with classical 
usage. — οὗ ἤσθιεν : 376 ἢ. 


116 SELECTIONS FROM THE SEPTUAGINT 


Genesis XXXIX 8 
5 ͵Τ Ν A euF ww A 53 ͵7ὕ ε Ἀ nw 
ἐγένετο μετὰ τὰ ῥήματα ταῦτα Kal ἐπέβαλεν ἡ γυνὴ τοῦ 
ld > a Ἃ 3 Ν + Nee ge Ως ἘῸΝ / Ν Ss 
κυρίου αὐτοῦ τοὺς ὀφθαλμοὺς αὐτῆς ἐπὶ ᾿Ιωσήφ, καὶ εἶπεν 
nw A Loy al 
“ Κοιμήθητι per ἐμοῦ. “ὁ δὲ οὐκ ἤθελεν, εἶπεν δὲ τῇ γυ- 
Ἁ ~ , ΕἾ A 6 9-¢ 4 , 3 4, ὃ ee A 
ναικὶ Tod κυρίου αὐτοῦ “ Ei ὁ κύριός μου οὐ γινώσκει du ἐμὲ 
»ῸΝ > “~ ¥ 3 A Ν ’, ν 3 Ν > ἴω 5 > 
οὐδὲν EV τῷ οἴκῳ αὐτοῦ, καὶ πάντα ὅσα ἐστὶν αὐτῷ ἔδωκεν εἰς 
τὰς χεῖράς μου, καὶ οὐχ ὑπερέχει ἐν τῇ οἰκίᾳ αὐτοῦ οὐθὲν ἐμοῦ 
3 A ε ’ὔ > oe ἍἙ ~ ἡδὲ A “ ὃ x Ἀ Ν ; “ 
οὐδὲ ὑπεξήρηται ἀπ᾽ ἐμοῦ οὐδὲν πλὴν σοῦ, διὰ τὸ σὲ γυναῖκα 
a “" A lal lal Ν 
αὐτοῦ εἶναι: καὶ πῶς ποιήσω τὸ ῥῆμα τὸ πονηρὸν τοῦτο καὶ 
ε 4 3 , “A θ ~ 39 10 e 4 de > 4 > A 
ἁμαρτήσομαι ἐναντίον τοῦ θεοῦ ; ἡνίκα δὲ ἐλάλει Ἰωσὴφ 
ε , 5 ε , ‘\ 9 ε , a= 0 “ὃ > 
ἡμέραν ἐξ ἡμέρας, καὶ οὐχ ὑπήκουεν αὐτῇ καθεύδειν μετ 
οὐ A A , 2 A 13" 2 \ , 
αὐτῆς Tov συγγενέσθαι αὐτῇῃ. ἐγένετο δὲ τοιαύτη τις 
ε ’ὔ > ἴω 9 A 3 ἈΝ 5 ’ ΄“ A Ἀ » 
ἡμέρα. εἰσῆλθεν ᾿Ιωσὴφ εἰς τὴν οἰκίαν τοῦ ποιεῖν τὰ ἔργα 


8. Et ὁ κύριός pov κτλ.: Does 
my master know nothing in his house 
owing to his trust in me? § 100. 
The Hebrew word corresponding to 
εἰ -is ‘behold,’ but in Aramaic the 
same word means ‘if.’ The trans- 
lator has here given an Aramaic 
sense to a Hebrew word.—6v ἐμέ: 
cp. V. 23 δὶ αὐτόν. Δί ἐμέ here does 
not represent the Hebrew, which 
means with me. The R.V. margin 
gives the exact rendering —knoweth 
not with me what is in the house 
(= οὐ σύνοιδεν ἐμοί). This seems to 
give the most satisfactory sense. The 
master’s confidence in Joseph was so 
complete that he did not even seek 
to share his knowledge of household 
matters. 

9. Kal οὐχ ὑπερέχει: and has no 
superiority in his house over me. Cp. 
R.V. margin. — καὶ πῶς ποιήσω: the 
καί here marks an impassioned ques- 
tion. — ῥῆμα: cp. 401, 447: Ex. 214, 
Ῥῆμα in the LXX means ‘the thing 
spoken of’ (Gen. 4138), and so simply 


‘thing’; then even ‘act.’ This is 
evidently the meaning that the word 
has in Lk. 24, It is therefore fair to 
argue that this is the meaning also in 
Lk. 187, which was rendered in the old 
version for with God nothing shall be 
impossible. The Revisers seem here 
to have missed the sense by translating 
Sor no word from God shall be void of 
power. In the same way the word 
λόγος has in the LXX (e.g. iii Κα. 12%, 
1429: i Mac. 1673) accomplished that 
transition from ‘word’ to ‘deed,’ 
which Dr. Faust, when the Devil was 
entering into him, is represented by 
Goethe as devising for it. Ῥητόν is 
also used, like ῥῆμα, for ‘thing.’ Ex. 
94, For λόγος = thing see Dan. ΟἹ 
94, 11, 

10. Ἰωσήφ: dative — ἡμέραν ἐξ 
ἡμέρας : cp. Esther 37 ἡμέραν ἐξ ἡμέρας 
καὶ μῆνα ἐκ μηνός. ὃ 80. --- καὶ οὐχ ὑπή- 
κουεν: the καί here introduces the 
apod. in the same way as after éyévero. 
ὃ 41. On ὑπήκουεν see 3777 n. 

11, τοῦ ποιεῖν : the Genitive Infini- 


I. THE STORY OF JOSEPH 117 


Genesis XXXIX 20 
x na Ἀ 0 Ν > 5 “A 4. » 19 \ > , 
αὐτοῦ, καὶ οὐθεὶς ἣν ἐν TH οἰκίᾳ ἔσω καὶ ἐπεσπάσατο 
>, ς a ε , 3 lal / (a4 10 τι a») 
αὐτὸν τῶν ἱματίων αὐτοῦ λέγουσα “ Κοιμήθητι μετ᾽ ἐμοῦ. 
\ , ἀν - te, > ny» \ 3A Ψ 
καὶ καταλείπων τὰ ἱμάτια αὐτοῦ ἔφυγεν καὶ ἐξῆλθεν ἔξω. 
18 ee ͵ ε io ν ’, \. 6 ’ > A 3 A 
καὶ ἐγένετο ws εἶδεν ὅτι κατέλειπεν τὰ ἱμάτια αὐτοῦ ἐν ταῖς 
A nN A » 
χερσὶν αὐτῆς καὶ ἔφυγεν καὶ ἐξῆλθεν ἔξω, “kai ἐκάλεσεν 
Ν »” 5 “Ὁ > Ἃ Ν » > a , “cr 
τοὺς ὄντας ἐν TH οἰκίᾳ καὶ εἶπεν αὐτοῖς λέγουσα ““ Ἴδετε, 
3 ,ὔ ε ~ A > A > / e ae > La 
εἰσήγαγεν ἡμῖν παῖδα “EBpatov ἐμπαίζειν ἡμῖν - εἰσῆλθεν 
Ν \ , ζ 10 > » aA 9 © Ἐν , a: 
πρὸς pe λέγων ‘ Κοιμήθητι μετ᾽ euov-’ καὶ ἐβόησα dovy 
, 152 δὲ a εν: αὶ ΠΥ ΎΜΗΤΩ, ὦ Y \ , 
μεγάλῃ. ἐν δὲ τῷ ἀκοῦσαι αὐτὸν ὅτι ὕψωσα τὴν φωνήν 
μου καὶ ἐβόησα, καταλείπων τὰ ἱμάτια αὐτοῦ παρ᾽ ἐμοὶ 
\ 
“kal καταλιμπάνει τὰ ἱμάτια 
1 


ἔφυγεν καὶ ἐξῆλθεν ἔξω. 
3“. Ὁ na ¢ > ε 3 Ν 53 > A \ 
Tap ἑαυτῇ ἕως ἦλθεν ὁ κύριος εἰς TOV οἶκον αὐτοῦ. καὶ 
3 ’ 5 ~ Ν ‘\ δ᾽ A , (a4 3 »“-ἅΕ 
ἐλάλησεν αὐτῷ κατὰ τὰ ῥήματα ταῦτα λέγουσα “ Εἰσῆλθεν 
Ν ἃ 4 “A 2 A A > 4 Ν ε Lal 3 “ 4 
πρὸς μὲ ὁ παῖς ὁ EGpatos, ὃν εἰσήγαγες πρὸς ἡμᾶς, ἐμπαῖξαί 
ΜΝ ιν. «2 ζ θ ἣν ὦ “a Ὁ 13 ε δὲ » 
μοι, καὶ εἶπέν μοι ‘ Κοιμήθητι μετ᾽ ἐμοῦ. ὡς O€ ἤκουσεν 
9 ν % , bn aie 4 ’ Y ὦ ’ 
ὅτι ὕψωσα τὴν φωνήν μου καὶ ἐβόησα, κατέλειπεν τὰ ἱμάτια 
9 an > 3 Ν \ » % 377 ¥ 3) 49.:3 4 \ 
αὐτοῦ Tap ἐμοὶ καὶ ἔφυγεν καὶ ἐξῆλθεν ἔξω. ἐγένετο δὲ 
ὡς ἤκουσεν ὃ κύριος τὰ ῥήματα τῆς γυναικὸς αὐτοῦ, ὅσα 
3 , Ν } em , (44 gy > ’ , ε A 
ἐλάλησεν πρὸς αὐτὸν λέγουσα “Οὕτως ἐποίησέν μοι ὁ παῖς 
gov, καὶ ἐθυμώθη ὀργῇ. Kati ἔλαβεν ὁ κύριος Ἰωσὴφ 


K e 
@ OU 
t 


Ἂς “, ὦ es. > Ν 5 4 > Ν ’ 3 
καὶ ἐνέβαλεν αὐτὸν εἰς τὸ ὀχύρωμα, εἰς τὸν τόπον ἐν 


tive of Purpose. § 59.—év τῇ οἰκίᾳ λαμβάνω, λανθάνω κτλ. It occurs only 


ἔσω: Hebrew, ‘ there in the house.’ 

12. καταλείπων: there is another 
reading καταλιπών. Jos. Ant. 11 4 ὃ 5 
προσκαταλιπὼν καὶ τὸ ἱμάτιον. 

14. καὶ ἐκάλεσεν : this goes closely 
with καὶ ἐγένετο ἴῃ Υ. 18. § 4]. --- εἰσή- 
yayev: sc. ὁ κύριος or αὐτός (= ἴρ86 the 
master: cp. ‘himself’? in the mouth 
of an Irish peasant-wife). — ἐμπαίζειν 
ἡμῖν: ὃ 77. 

16. καταλιμπάνει: a strengthened 
present from stem λιπ- of the type of 


in three passages of the LX X — Gen. 
3916, ii K. 521, iii K. 1818: but is found . 
in good authors, e.g. Thuc. viii 17 § 1: 
Plat. Epist. 358 B. Cp. διελίμπανεν 
Tob. 107, ἐκλιμπάνον Zech. 1116, 

20. ὀχύρωμα: stronghold. This 
word occurs in the Fayfiim papyri 
(Swete Introd. p. 292). — els τὸν τόπον 
κτλ. : an extraordinary piece of tau- 
tology — He threw him into the strong- 
hold, into the place in which the king’s 
prisoners are kept there in the strong- 


118 SELECTIONS FROM THE SEPTUAGINT 


Genesis XX XIX 21 
ὃ A wn λ ,ὔ / 5» A 3 A 5 ’ 
εσμωται Του βασι EWS κατέχονται εκει EV τῳ οχυρωώωματι. 


91 A 494 , Sat | Ν \ td 5 wn » Ν 
καὶ ἣν Κύριος μετὰ Ιωσὴφ καὶ κατέχεεν αὐτοῦ ἔλεος, καὶ 


\ 
oy και 


£5 ; ae. , 3 ’ Ὡς Ἐς; ὃ AN 
ἔδωκεν αὐτῷ χάριν ἐναντίον τοῦ ἀρχιδεσμοφύλακος. 
ἔδωκεν ὁ ἀρχιδεσμοφύλαξ τὸ δεσμωτήριον διὰ χειρὸς Ἰωσὴφ 
καὶ πάντας τοὺς ἀπηγμένους ὅσοι ἐν τῷ δεσμωτηρίῳ, καὶ 
’ bi A > A Oe 55 > ε 3 ὃ ΄, 
πάντα ὅσα ποιοῦσιν ἐκεῖ. οὐκ ἦν ὁ ἀρχιδεσμοφύλαξ 
, ὃ 9 Shh δέ , \ > ὃ \ . 9 , 
γινώσκων du αὐτὸν οὐθέν: πάντα yap ἣν διὰ χειρὸς ᾿Ιωσήφ, 
διὰ τὸ τὸν κύριον μετ᾽ αὐτοῦ εἶναι: καὶ ὅσα αὐτὸς ἐποίει, 
Κύριος εὐοδοῖ ἐν ταῖς χερσὶν αὐτοῦ. 
1? , δὲ \ a hae A Y ε 5 
Eyévero δὲ μετὰ τὰ ῥήματα ταῦτα ἥμαρτεν ὁ ἀρχιοινο- 
χόος τοῦ βασιλέως Αἰγύπτου καὶ ὁ ἀρχισιτοποιὸς τῷ κυρίῳ 
Bese) “ > 4 9 δι "ὁ Ν 3 ‘ a 
αὐτῶν βασιλεῖ Αἰγύπτου. καὶ ὠργίσθη Φαραὼ ἐπὶ τοῖς 
δυσὶν εὐνούχοις αὐτοῦ, ἐπὶ τῷ ἀρχιοινοχόῳ καὶ ἐπὶ τῷ ἀρχι- 
~ é 8 ἈΝ »Ὰ > Ν 3 ΗΝ Ν “Ὁ 3 
σιτοποιῷ" “Kat ἔθετο αὐτοὺς ἐν φυλακῇ παρὰ τῷ ἀρχι- 
ὃ , 3 Ν ὃ ,ὕ > Ν , @ 3 \ 
εσμοφύλακι εἰς TO. δεσμωτήριον, εἰς τὸν τόπον οὗ Ἰωσὴφ 


3 Ὺ > “~ 4 \ , ε > ὃ ’ a 9 Ν 
QMTNKTO ἐκει. καὶ συνέστησεν ὃ ἀρχιδεσμώτης τῷ Ἰωσὴφ 


hold = He threw him into the strong- 
hold in which the king’s prisoners are 
kept. The addition of ‘there’ after 
‘in which’ is normal in the LXX. 
See § 69. But the further addition 
of ‘in the stronghold’ seems to arise 
from a misreading of the Hebrew 
text. 

21. ἔλεος : § 8. 

22. ἀρχιδεσμοφύλαξ : Gen. 3921, 22, 23, 
403, 4115, Cp. 404 ἀρχιδεσμώτης. Nei- 
ther word is known elsewhere. — ἔδω- 
kev... διὰ χειρός : 4 1. --- τοὺς ἀπηγ- 
μένους : the prisoners. ᾿Απάγειν is the 
regular word used of leading off to 
prison. Cp. 4216: Plat. Men. 80 B ὡς 
γόης ἀπαχθείης. Sometimes it implies 
execution as in Acts 1219, 


23. ἣν. . . γινώσκων: analytic 
form of imperfect. § 72. --- δι᾿ αὐτόν: 
cp. 8 δ ἐμέ, Here again δύ αὐτόν has 


nothing to correspond to it in the 
Hebrew, in which the sentence is also 
divided differently from the way in 
which it is in the Greek. — αὐτός : ὃ 19, 

1. ῥήματα: things. Cp. 39° τ. 
This use is very common. — ἥμαρτεν : 
ὃ 42.— ἀρχιοινοχόος. . . ἀρχισιτο- 
ποιός: used also by Philo I 662, De 
Somn. ὃ 2 : II 63, De Jos. ὃ 26. The 
functions of the king’s cup-bearer at 
the Persian court are described in Xen. 
Cyrop. I 3 §§ 8, 9. - 

2. δυσίν: § 14. 

3. els τὸν τόπον ov... ἐκεῖ : liter- 
ally in the place where Joseph had been 
led off there. §69.. of here stands 
for of. ὃ 34. 

4. συνέστησεν : put them under the 
charge of. This word is often used in 
classical authors of putting a pupil un- 
der a master or introducing a person 


I. THE STORY OF JOSEPH 119 
Genesis XL 13 
> 4 Ν , 3 “Ὁ ἐκ δὲ ε , 3 “A A 
αὐτούς, καὶ παρέστη αὐτοῖς - ἦσαν δὲ ἡμέρας ἐν TH φυλακῇ. 
δ \ to 53 / 3 4 ε ’ 5 ’ 5 ~ 
kat ἴδον ἀμφότεροι ἐνύπνιον, ἑκάτερος ἐνύπνιον ἐν μιᾷ 
Y »"» 4 lal ε τον 
νυκτί, ὅρασις τοῦ ἐνυπνίου αὐτοῦ, ὁ ἀρχιοινοχόος καὶ ὁ ἀρχι- 
> Lal Lal » nw 
σιτοποιὸς οἱ ἦσαν τῷ βασιλεῖ Αἰγύπτου, ot ὄντες ἐν τῷ 
¢. => “ὦ θ δὲ ἊΝ 5 \ ἈΝ ἄν / 
εἰσῆλθεν δὲ πρὸς αὐτοὺς τὸ πρωὶ Ιωσήφ, 
ἴ 


δεσμωτηρίῳ. 
, ΑΝ > ‘ + ἦν , \ 5 7 \ 
Kal ἴδεν αὐτοὺς Kal ἦσαν τεταραγμένοι. καὶ ἠρώτα τοὺς 
A > ~ nw ΄ῪΝ ΄-- 
εὐνούχους Φαραώ, οἱ ἦσαν μετ᾽ αὐτοῦ ἐν τῇ φυλακῇ παρὰ τῷ 
/ 3 “ ἐξέ ἃ Ὁ Ν / ε A θ Ν , 
κυρίῳ αὐτοῦ, λέγων “Τί or. Ta πρόσωπα ὑμῶν σκυθρωπὰ σή- 
2) 
μερον; 


΄ δι ν > » 2 
KPLW@V AUTO οὐκ ἐστιν. 


8 ε δὲ > 5 A. 669 4, Lo ie 
οἱ 0€ εἶπαν αὐτῳ ““ Ἑνύπνιον Loomer, καὶ ὁ συγ- 
εἶπεν δὲ αὐτοῖς Ἰωσήφ “Οὐχὶ διὰ 
la) AL, Ὁ , in 2 ᾿Ξ ΄ Μὰ 2) 
τοῦ θεοῦ ἡ διασάφησις αὐτῶν ἐστίν ; διηγήσασθε οὖν μοι. 
9 Χ ὃ Fd ε > 4 Ν > 4, > “A A: 9 \ 
καὶ διηγήσατο ὁ ἀρχιοινοχόος TO ἐνύπνιον αὐτοῦ TW Ἰωσὴφ 
εἰμ οι, ἢ ςς 3 ἘΝ’ ΟΝ > » 3 / 10 95 
καὶ εἶπεν “ Ἐν τῳ ὕπνῳ μου ἣν ἀμπελος ἐναντίον Lov: ἐν 
Ν πὸ > ’ “ ’ \ 5 \ / > 
δὲ τῇ ἀμπέλῳ τρεῖς πυθμένες, Kal αὐτὴ θάλλουσα ἀνενηνο- 
A , , ε , A 11 Res - ἃ 
χυῖα βλαστούς πέπειροι οἱ βότρυες σταφυλῆς. καὶ τὸ 
7 Ν 5 ἊΜ , \, » Ν Ν 
ποτήριον Φαραὼ ἐν TH χειρὶ μου" καὶ ἔλαβον τὴν σταφυλὴν 
V 3167 +s 3 Ν ΄ νιν» eae , 
καὶ ἐξέθλιψα αὐτὴν εἰς TO ποτήριον, καὶ ἔδωκα TO ποτήριον 
1 


Ν ἊΝ Ν > “ lal 
εἰς τὰς χεῖρας Φαραώ. “Kal εἶπεν αὐτῷ Ἰωσήφ “ Τοῦτο ἡ 


‘al ε “ A 
σύγκρισις αὐτοῦ. οἱ τρεῖς πυθμένες τρεῖς ἡμέραι εἰσίν" 
A ‘\ A ἴω 
“ere τρεῖς ἡμέραι καὶ μνησθήσεται Φαραὼ τῆς ἀρχῆς σου, 
Ν \ \ 
Kal ἀποκαταστήσει σε ἐπὶ τὴν ἀρχιοινοχοίαν σου, Kal 


to a Ῥδίγοῃ. --- παρέστη: like Latin Dan. O! 57 τὸ σύγκριμα τῆς γραφῆς» 


aderat. ‘The subject is Joseph. — hype 17 ἡ σύγκρισις αὐτῶν. Συγκρίνειν also 
pas: for some time. A Hebraism. means ‘to compare.’ In i Cor, 238 
§ 86. πνευματικοῖς πνευματικὰ συγκρίνοντες the 


5. ὅρασις τοῦ ἐνυπνίου αὐτοῦ: these meaning perhaps is ‘ expounding spirit- 


words have no construction and add 
nothing to the meaning. Let us call 
them ‘ nominative in apposition to the 
sentence.’ 

6. τὸ πρωί: inthe morning. Such 
adverbial expressions are common in 
the LXX. 

8. ὁ συγκρίνων: to interpret. Cp. 


ual things to the spiritual.’ — διασάφη- 
σις: = ovyxpiis.. In LXX only in 
Gen. 408: ii Esdr. 5°, 711, 

10. πυθμένες : stems. 

12. Τοῦτο ἣ σύγκρισις: in Attic 
Greek attraction is usual in such cases, 
as in 18 Αὕτη ἡ σύγκρισις. 

13. ἀρχιοινοχοίαν : ἅπαξ εἰρημένον, 


120 


SELECTIONS FROM THE SEPTUAGINT 


Genesis XL 14 


’ X 4 A > Ν A > wn Q Q 
δώσεις TO ποτήριον Φαραὼ εἰς THY χεῖρα αὐτοῦ κατὰ τὴν 


9 , Ν / ε > > A 14 5 Ν , 
ἀρχήν σου τὴν προτέραν, ὡς ἦσθα οἰνοχοῶν. - “ἀλλὰ μνή- 


~ ¢ > ‘ ΄ 
σθητί μου διὰ σεαυτοῦ ὅταν εὖ σοι γένηται, καὶ ποιήσεις ἐν 


ἐμοὶ ἔλεος, καὶ μνησθήσῃ περὶ ἐμοῦ Φαραώ, καὶ ἐξάξεις με 


ἐκ τοῦ ὀχυρώματος τούτου" 


ore κλοπῇ ἐκλάπην ἐκ γῆς 


Ἐβραίων, καὶ ὧδε οὐκ ἐποίησα οὐδέν, ἀλλ᾽ ἐνέβαλόν με εἰς 


QA 4, nw 59 
τὸν λάκκον τοῦτον. 


δ. δὰ ἜΣ ΣᾺ eh. ὁ 9 A 
καὶ ἴδεν ὁ ἀρχισιτοποιὸς ὅτι ὀρθῶς 


, 1 4 A? ΄, ς $77 3% > 2 + \ 
συνέκριψεν, καὶ εἶπεν τῷ Ἰωσήφ “Κἀγὼ ἴδον ἐνύπνιον, καὶ 


Ψ > τς ὃ ἮΝ » ἦν a hn Σ 
ῳμην τρια κανα Xov PlT@vV αιβειν €7TL TNS κεφα nS μου 


11 > δὲ “ wn “~ 3 , 9 κ᾿ , -- , -:- 
εν O€ T@ κανῳ T@ ETAVW ATO TAVT@WVY Τῶν γενημάτων ων O 


Ν : ὌΡΕΙ , ¥ a \ N ae 
βασιλεὺς Φαραὼ ἐσθίει, ἔργον σιτοποιοῦ" καὶ Ta πετεινὰ - 


a ‘al ’, Ν 3 Ν “A lal a la A 
Tov οὐρανοῦ κατήσθιεν αὐτὰ ἀπὸ τοῦ κανοῦ τοῦ ἐπάνω τῆς 


κεφαλῆς μου. 
ἡ σύγκρισις αὐτοῦ. 


Ν “ A 
τὰ τρία κανᾶ τρεῖς ἡμέραι εἰσίν" 


Ἰδἀποκριθεὶς δὲ Ἰωσὴφ εἶπεν αὐτῷ ““ Αὕτη 


Ψ 
19 ἔτι 


τριῶν ἡμερῶν ἀφελεῖ Φαραὼ τὴν κεφαλήν σου ἀπὸ σοῦ, 


Ν “4 2. ὦ 4 Ν 4 \ » lal > 
καὶ κρεμάσει σε ἐπι ξύλου, καὶ φάγεται τὰ ὄρνεα τοῦ οὐρα- 


nw Ν ’ 9 Ν ἴω >) 
νου Τας σαρκας σου a7o σου. 


"ὁ γένετο δὲ ἐν τῇ ἡμέρᾳ 


A , ε , , = ’ Ere , , “ 
ΤΊ) TPlLTyN ἡμερα γένέεσεως qv Φαραώ, καὶ E€TOLEL TOTOV πασι 


- ἀρχήν : perhaps τιμήν would be used 
here in classical Greek.— ἦσθα οἰνο- 
xoav: analytic imperfect. ὃ 72. 

14. διὰ σεαυτοῦ: in thyself. — ποιή- 
σεις... ἔλεος : ὃ 74. 

15. κλοπῇ ἐκλάπην : § 61. --- λάκ- 
kov: 572) n. 

16. κανᾶ: κανοῦν, a basket of reed 
(@evva), is used specially for a bread- 
basket (Lat. canistrum). — χονδριτῶν : 
in Athen. 109 ὁ xovdpirns is enumer- 
ated among the species of bread, and 
it is further explained that it was 
made of feal. Barley (xpi04), it is 
added, does not make groats (xévdpos). 
By Hat. II 36 feai is identified with 
ὄλυραι, which is supposed to be rye. 


The Egyptians, he says, do not live on 
wheat or barley, like the rest of the 
world, ἀλλὰ ἀπὸ ὀλυρέων ποιεῦνται σιτία, 
τὰς feds μετεξέτεροι καλέουσι. In an- 
other passage Herodotus gives us the 
Egyptian name for these loaves, II 77 
ἀρτοφαγέουσι δὲ ἐκ τῶν ὀλυρέων ποιεῦν- 
τες ἄρτους, τοὺς ἐκεῖνοι κυλλήστις ὀνομά- 
ζουσι. Cp. iii K. 19% ἐνκρυφίας ὀλυρείτης. 

17. γενημάτων : = γεννημάτων, prod— 
ucts. 

20. ἡμέρα γενέσεως: an obvious 
way of expressing ‘ birthday,’ but not 
employed by classical writers. The 
idea is generally conveyed by τὰ γενέ- 
θλια, the birthday feast. Xen. Cyrop. 
I3 § 10 ὅτε εἱστίασας σὺ τοὺς φίλους ἐν 


; I. THE STORY OF JOSEPH 121 


Genesis XLI 8 
A “ Ν ’ A » A 
τοῖς παισὶν αὐτοῦ" καὶ ἐμνήσθη τῆς ἀρχῆς τοῦ ἀρχιοινο- 
χόου καὶ τῆς ἀρχῆς τοῦ ἀρχισιτοποιοῦ ἐν μέσῳ τῶν παίδων 
αὐτοῦ. “Kal ἀπεκατέστησεν τὸν ἀρχιοινοχόον ἐπὶ τὴν 
ἀρχὴν αὐτοῦ, καὶ ἔδωκεν τὸ ποτήριον εἰς τὴν χεῖρα Φαραώ. 
“τὸν δὲ ἀρχισιτοποιὸν ἐκρέμασεν, καθὰ συνέκρινεν αὐτοῖς 
Ἢ ΄ 938 5 3 / θ δὲ ε 3 4 “a 9 , 
wong. οὐκ ἐμνήσθη O€ ὁ ἀρχιοινοχόος τοῦ Ἰωσήφ, 
5 Ν 5 ’ὕ ΕῚ wn 
ἀλλὰ ἐπελάθετο αὐτοῦ. 
1? , de Ἁ δύ » ε A Ν fs) 
Ἐγένετο O€ μετὰ Ovo ery ἡμερὼν Φαραὼ woev ἐνύπνιον. 
» A wn ο A 
@ETO ἑστάναι ἐπὶ τοῦ ποταμοῦ, "καὶ ἰδοὺ ὥσπερ EK TOD 
“ 3 , ε Ν ’ Ν “ ὮΝ Ν 3 Ἁ 
ποταμοῦ ἀνέβαινον ἑπτὰ βόες καλαὶ τῷ εἴδει καὶ ἐκλεκταὶ 
lal ’ὔ Ν > / 3 ~ 5 3 ¥ \ ε Ν 
ταῖς σαρξίν, καὶ ἐβόσκοντο ἐν τῷ ἄχει: ἥάλλαι δὲ ἑπτὰ 
βόες ἀνέβαινον μετὰ ταύτας ἐκ τοῦ ποταμοῦ, αἰσχραὶ τῷ 
3» A Ἁ A , Δ Saeed ε ’ Ν Ν 
εἴδει καὶ λεπταὶ ταῖς σαρξίν! καὶ ἐνέμοντο αἱ βόες παρὰ τὸ 
A A A - ΕΥ̓ 
χεῖλος τοῦ ποταμοῦ ἐν τῷ ἄχει" *kal κατέφαγον αἵ ἑπτὰ 
’ ε > \ Ἁ \ “A οὗ οι ε Ν , ‘\ 
βόες ai αἰσχραὶ καὶ λεπταὶ ταῖς σαρξὶν τὰς ἑπτὰ Boas τὰς 
\ “ιν ΕΝ eae ,ὕ > + \ , ἈΠ ΝᾺ 
καλὰς τῷ εἴδει καὶ τὰς ἐκλεκτάς. . ἠγέρθη δὲ Φαραώ. "Kai 
5 ’ \ 4 ee ‘\ ε Ν ’ 3 7 
ἐνυπνιάσθη τὸ δεύτερον" Kal ἰδοὺ ἑπτὰ στάχυες ἀνέβαινον 
> ΄ Bahn (Ὁ ‘ \ , 67 Ve δ , 
ἐν πυθμένι ἑνί, ἐκλεκτοὶ καὶ καλοί: *addou δὲ ἑπτὰ στάχυες 


ἥν ἐν τὴς ΄ 
και KATE 


λεπτοὶ καὶ ἀνεμόφθοροι ἀνεφύοντο μετ᾽ αὐτούς - 

46 ‘\ 4 e Ν \ 3 / ‘ ε ‘\ 
πιον οἱ ἑπτὰ στάχυες οἱ λεπτοὶ καὶ ἀνεμόφθοροι τοὺς ἑπτὰ 
ἠγέρθη δὲ 


82 2 Se \ wi 3 , θ 
EVEVETO € TP @b και εταραχ ω) 


’ Ἀ 5 ‘ XN ‘ ’ 
στάχυας τοὺς ἐκλεκτοὺς καὶ τοὺς πλήρεις. 
Se δ 
Φαραώ, καὶ ἣν ἐνύπνιον. 

ε \ ee ae , ee a , \ 3 
ἡ ψυχὴ αὐτοῦ" καὶ ἀποστείλας ἐκάλεσεν πάντας τοὺς ἐξη- 


τοῖς γενεθλίοις. ---- παισίν : servants. So 2. τῷ ἄχει: Hebrew ahu. This is 


frequently. The usage is common also 
in classical Greek, e.g. Ar. Ran. 40. 
Similarly in France a ‘ garcon’ may 
be agreybeard. In 4325 Joseph’s father 
is called his rats. — ἐμνήσθη τῆς ἀρχῆς: 
divergent from the Hebrew. 

21. ἔδωκεν : sc. ὁ ἀρχιοινοχόος. 

1. ἔτη ἡμερῶν: the addition of 
ἡμερῶν is ἃ Hebraism. Οὗ. i Mac. 139, 
- Ἐγένετο. .. ἴδεν : ὃ 42. 


perhaps the Egyptian name for the 
reed-grass of the Nile. The word is 
indeclinable. Sir. 4010 ἄχει ἐπὶ παντὸς 
ὕδατος καὶ χείλους ποταμοῦ. In Is. 197 
the spelling is τὸ ἄχι. 

4. Boas: § 5. 

6. ἀνεμόφθοροι: blasted by the 
wind. Cp. Prov. 105: Hos. 87: Is. 197: 
Philo II 431, De Exsecr. ὃ 4. 


8. ἐγένετο kal: ὃ 41, — 


122 SELECTIONS FROM THE SEPTUAGINT 
Genesis XLI 9 
\ > 4 Ἁ / Ν Ἂν τ a4. Ν ὃ ΄ 
γητὰς Αἰγύπτου καὶ πάντας τοὺς σοφοὺς αὐτῆς, καὶ διηγή- 
σατο αὐτοῖς Φαραὼ τὸ ἐνύπνιον - καὶ οὐκ ἦν ὁ ἀπαγγελλων 
"πὶ aA ΄ 9 Pee yee e's , \ 
αὐτὸ τῷ Φαραώ. καὶ ἐλάλησεν ὁ ἀρχιοινοχόος πρὸς 
Ν ’ (44 ἈΝ ε 4 3 ’ P 
Φαραὼ λέγων “Τὴν apaptiav μου ἀναμιμνήσκω σήμερον. 
A Ν A \ » ε A 
Φαραὼ ὠργίσθη τοῖς παισὶν αὐτοῦ, καὶ ἔθετο ἡμᾶς ἐν 
A 3 an » n° ΄ a ΝΣ Ν \ 
φυλακῇ ἐν τῷ οἴκῳ τοῦ ἀρχιδεσμοφύλακος, ἐμέ TE καὶ TOV 
\ an 
ἀρχισιτοποιόν " “Kat ἴδομεν ἐνύπνιον ἐν νυκτὶ μιᾷ, ἐγὼ 
Ν > 4 4 Ν \ 5 A : ee lo 12 3 
Kal αὐτός: ἕκαστος κατὰ TO αὐτοῦ ἐνύπνιον ἴδομεν. “ἦν 
»“-ἃΝ ΄»“ὦ A > ~ Lal 5 , 
δὲ ἐκεῖ μεθ᾽ ἡμῶν νεανίσκος παῖς EBpatos τοῦ ἀρχιμαγείρου, 
“ ε A 3 7 
kat διηγησάμεθα αὐτῷ, Kal συνέκρινεν ἡμῖν. “᾿ἐγενήθη 
A A 7 > 
δὲ καθὼς συνέκρινεν ἡμῖν, οὕτως καὶ συνέβη, ἐμέ TE ἀπο- 
“ val \ A 
κατασταθῆναι ἐπὶ τὴν ἀρχήν μου, ἐκεῖνον δὲ κρεμασθῆ- 
> Ν 
ναι.  »’Amooreihas δὲ Φαραὼ ἐκάλεσεν τὸν Ἰωσήφ, καὶ 
9ζ 2 ἡ: -Ἃ 3 ὥς; (ἃ ΄ i ee Pah 922% 
ἐξήγαγεν αὐτὸν ἐκ τοῦ ὀχυρώματος. καὶ ἐξύρησαν αὐτὸν 
καὶ ἤλλαξαν τὴν στολὴν αὐτοῦ" καὶ ἦλθεν πρὸς Φαραώ. 
> κα \ 
1 εἶπεν δὲ Φαραὼ τῷ Ἰωσήφ ““᾽Ἐνύπνιον ἑώρακα, καὶ ὁ ovy- 
4 ἥδ ς > Ν Φ Ν Ν > ’, \ lal ’ 
κρίνων αὐτὸ οὐκ ἔστιν - ἐγὼ δὲ ἀκήκοα περὶ σοῦ λεγόντων, 


1ὸ ἀποκριθεὶς δὲ 


A 3 

ἀκούσαντά σε ἐνύπνια συγκρῖναι αὐτά. 
4 nw > » 
Ἰωσὴφ τῷ Φαραὼ εἶπεν “"Avev τοῦ θεοῦ οὐκ ἀποκριθήσεται 
᾽ A 4 Ν 
τὸ σωτήριον Φαραώ. “ehadhynoev δὲ Φαραὼ τῷ Ἰωσὴφ 
> nan ¢ » , Ν \ 

λέγων “Ev τῷ ὕπνῳ pov ᾧμην ἑστάναι ἐπὶ TO χεῖλος TOU 


18 


ue ΓᾺΡ 9 a) Py δ’ «ὧν e Ν ’ 
ποταμου καὶ ὥσπερ ἐκ τοῦ ποταμοῦ ἀνέβαινον ἑπτὰ βόες 


Ν “~ ¥ Ν 3 Ν A , Ν ΡΝ ὦ 3 
καλαὶ τῳ εἴδει καὶ ἐκλεκταὶ ταῖς σαρξίν, καὶ ἐνέμοντο ἐν 


ὁ ἀπαγγέλλων : cp. 408 ὁ συγκρίνων. is not in me’ has here been taken 
In classical Greek a future participle as a preposition governing ‘God,’ 


would be used in such cases. and a negative has somehow got in 
13. ἐγενήθη... συνέβη: ὃ 42. after it. 
14. ἐξήγαγεν: Hebrew, ‘they 17. ἔπὶ τὸ χεῖλος : in v. 2 we had 
brought him hastily.” — ἐξύρησαν : ἑστάναι ἐπὶ τοῦ ποταμοῦ, which is better 
Hebrew, ‘he shaved himself.’ Greek. In a classical writer we might 


16. ἄνευ τοῦ θεοῦ κτλ. : without explain the accusative here as a preg- 
God there shall not be given the an- nant construction, meaning ‘to go to 
swer of safety to Pharaoh. The word _ the bank of the river and stand there.’ 
which in the R.V. is translated ‘It But see § 95. 


I. THE STORY OF JOSEPH 123 


Genesis XLI 29 


τῷ ave: " 
py aX 


\ io a ε Ν 8 4 > δ > ’ 
καὶ ἰδοὺ ἑπτὰ βόες ἕτεραι ἀνέβαινον ὀπίσω 
αὐτῶν ἐκ τοῦ ποταμοῦ, πονηραὶ καὶ αἰσχραὶ τῷ εἴδει καὶ 
λεπταὶ ταῖς σαρξίν, καὶ ἐνέμοντο ἐν τῷ ἄχει" οἵας οὐκ 
76 ΄, 3 5X. iter SES > , dew ὍΝ \ , 
εἰδον τοιαύτας ἐν ὁλῃ Αἰγύπτῳ αἰσχροτέρας" “Kal κατέ. 

ε ε Ἁ / ε > \ Ν Ν Ν ε ‘ ’ 
φαγον αἱ ἑπτὰ βόες ai αἰσχραὶ καὶ λεπταὶ τὰς ἑπτὰ βόας 

\ , \ \ \ 9 ae Ὸ μι ΜΡ - > ue 
TAS πρώτας Tas καλὰς Kal ἐκλεκτάς, “Kal εἰσῆλθον εἰς Tas 

΄ i \ > ΄ ἀν γα Y 2 A > 
κοιλίας αὐτῶν" Kat οὐ διάδηλοι ἐγένοντο ὅτι εἰσῆλθον εἰς 

‘ 4 - Le Ν εν» A > Ν . Ἀ Ν Ν 
τὰς κοιλίας αὐτῶν, καὶ αἱ ὄψεις αὐτῶν αἰσχραὶ καθὰ καὶ τὴν 
> / 5 ‘ \ 5 ’ 
ἀρχήν. ἐξεγερθεὶς δὲ ἐκοιμήθην. 


Ψ =. ε 8 ΄, Siete 3 θ ΄, εν 
υπνῳ μου, Και ὠσπέερ έεπτα στάχυες ἀνέβαινον εν πυύμενυι EVL 


\ » ͵ ἴω 
2 καὶ ἴδον πάλιν ἐν τῷ 


πλήρεις καὶ καλοί: “ἄλλοι δὲ ἑπτὰ στάχυες λεπτοὶ καὶ 
3 , > ΄ Wie Ps. 24 ‘ ΄ ε 
ἀνεμόφθοροι ἀνεφύοντο ἐχόμενοι αὐτῶν - “Kal κατέπιον οἱ 
ε Ν ’ ε Ν eT ’ Ἁ ε Ν ’ὔ 

ἑπτὰ στάχυες οἱ λεπτοὶ καὶ ἀνεμόφθοροι τοὺς ἑπτὰ στάχυας 


> > A > A Ν 
ELTA ουν τοις ἐξηγηταῖς, και 
2D κ 


Ἂν, Ἀ ‘\ \ / 
τοὺς καλοὺς Kal τοὺς πλήρεις. 
9 ονο ἡ , X ΕΣ) \ 4 > \ κι , 
οὐκ ἦν ὁ ἀπαγγέλλων μοι. αἱ εἶπεν Ἰωσὴφ τῷ Φαραώ 
.ν Ψ Αἱ 
“ Τὸ ἐνύπνιον Φαραὼ ἕν ἐστιν - ὅσα ὃ θεὸς ποιεῖ, ἔδειξεν TO 
, 96 _¢ ἃ \ , . a Ὁ \ αν 3 ,΄ὕ ΚΝ. 
Φαραώ. αἱ ἑπτὰ βόες αἱ καλαὶ ἑπτὰ ἔτη ἐστίν, καὶ οἱ 
ε Ν 4 ε \ ε Ν » 3 ’, Ν > 4 Ν 
ἑπτὰ στάχυες οἱ καλοὶ ἑπτὰ ἔτη ἐστίν: τὸ ἐνύπνιον Φαραὼ 


\ ε Ν ’ ε \ ε > 
“kal ai ἑπτὰ βόες at λεπταὶ αἱ ἀναβαίνουσαι 


4 3 

εν ἐστιν. 

> ’ > “ ε Ν ¥ > 4 Ν δι ὃ Ν ’ ε \ 

OTLO@W αὐτῶν ETTA €T?) ἐστιν, Καὶ Ol ETTA OTANVES OL λεπτοι 

ο8 Ν δὲ en ἃ 
TO O€ ρημα O 

"ἰδοὺ 


[1 Ν » » > 4 Ν 3 4 ἰοὺ 3 ’ 
ἑπτὰ ἔτη ἔρχεται εὐθηνία πολλὴ ἐν πάσῃ γῇ Αἰγύπτῳ. 


; 2 ’ὔ » ε ‘ » ἴω 
καὶ ἀνεμόφθοροι ἔσονται ἑπτὰ ἔτη λιμοῦ. 
¥ , 7 ε Ν “ἊΨ an , 
εἴρηκα Φαραώ: ὅσα ὁ θεὸς ποιεῖ ἔδειξεν τῷ Φαραώ. 


19. οἵας... τοιαύτας: literally Common inthe LXX and in Hellen- 


such as I never saw the like in all Egypt 
more ill-favoured. A mixture of two 
constructions. The first is an instance 
of that insertion of a demonstrative 
after the relative which is a mark of 
Biblical Greek (§ 69); the second is 
οἵων alaxporépas. —aloyporépas: ὃ 12. 
| 21. διάδηλοι ἐγένοντο: sc. ai ἑπτὰ 

βόες αἱ αἰσχραὶ καὶ λεπταί.--- καθά: 
adverb meaning ‘as,’ originally καθ᾽ ἅ. 


istic Greek generally. — τὴν ἀρχήν: 
adverbial accusative, at the beginning. 

23. ἐχόμενοι αὐτῶν: close after 
them. 

28. τὸ δὲ ῥῆμα κτλ.: but as for 
the thing which I said unto Pharaoh, 
with reference to v. 25. This is a good 
instance to show how ῥῆμα passes from 
‘word’ to ‘thing.’ See 39° n. . 

29. εὐθηνία: the verb εὐθηνεῖν is 


124 SELECTIONS FROM THE SEPTUAGINT 

Genesis XLI 80 
δ ἥξει δὲ ἑπτὰ ἔτη λιμοῦ μετὰ ταῦτα, καὶ ἐπιλησθήσονται 
τῆς πλησμονῆς ἐν ὅλῃ τῇ γῇ Αἰγύπτῳ, καὶ ἀναλώσει ὁ 
λιμὸς τὴν ynv “Kat οὐκ ἐπιγνωσθήσεται ἡ εὐθηνία ἐπὶ τῆς 
γῆς ἀπὸ τοῦ λιμοῦ τοῦ ἐσομένου μετὰ ταῦτα, ἰσχυρὸς γὰρ 
ἔσται σφόδρα. 
Φαραὼ δίς, ὅτι ἀληθὲς ἔσται τὸ ῥῆμα τὸ παρὰ τοῦ θεοῦ, καὶ 


περὶ δὲ τοῦ δευτερῶσαι τὸ ἐνύπνιον 
ταχυνεῖ 6 θεὸς τοῦ ποιῆσαι αὐτός “voy οὖν σκέψαι avOpo- 
πον φρόνιμον καὶ συνετόν, καὶ κατάστησον αὐτὸν ἐπὶ τῆς γῆς 
Αἰγύπτου " “kat ποιησάτω Φαραὼ καὶ καταστησάτω τοπάρ- 
χας ἐπὶ τῆς γῆς, καὶ ἀποπεμπτωσάτωσαν πάντα τὰ γενή- 
ματα τῆς γῆς Αἰγύπτου τῶν ἑπτὰ ἐτῶν τῆς εὐθηνίας, ” Kal 
συναγαγέτωσαν πάντα τὰ βρώματα τῶν ἑπτὰ ἐτῶν τῶν ἐρχο- 
μένων τῶν καλῶν τούτων - καὶ συναχθήτω ὁ σῖτος ὑπὸ χεῖρα 


Oa / ’ > A aN A ’ 
ραώ, βρώματα ἐν ταῖς πόλεσιν συναχθήτω. 


τὰ βρώματα πεφυλαγμένα τῇ 


a » > “~ > , Ν 
ἃ ἔσονται ἐν γῃ Αἰγύπτῳ, και 


used in Arist. #.N. I 9 ὃ 11 for the 
external side of happiness, and εὐθηνία 
itself occurs in Rhet. I 5 § 3 in the 
same connexion. Cp. Philo 1 488, De 
Migr. Abr. ὃ 3 τὴν σωματικὴν εὐθηνίαν 
καὶ τὰς τῶν ἐκτὸς ἀφθόνους περιουσίας. 
Josephus (Ant. II 5 § 7) has in this 
context evernpia. Cp. Arist. H.N. 18 
§ 6, VIII 1 § 1. 

31. ἀπὸ τοῦ λιμοῦ: by reason of 
the famine. An unclassical use of the 
preposition § 92. 

32. δευτερῶσαι. . . Sis: the same 
kind of pleonasm is used in English, — 
‘the repeating twice.’ For δευτεροῦν 
cp. i Κ΄. 268: iii K. 1894. It occurs 13 
times in the LXX.—6rt: (the reason 
is) that. — τοῦ ποιῆσαι αὐτό: in Bib- 
lical Greek the latter of two verbs is 
often put into the genitive infinitive. 
§ 60. 


86 \ ἂν 
καὶ ἔσται 
“~ > Ν ε Ν ¥ oa” »“"Ἅ 
γῇ εἰς τὰ ἐπτὰ ETH τοῦ λιμοῦ 
> > ’, ε a. “ 
οὐκ ἐκτριβήσεται ἢ yn ἐν τῷ 


84. καὶ ποιησάτω : a literal fol- 
lowing of the Hebrew. --- τοπάρχας : 
prefects. For the form cp. κωμάρχης 
Esther 2%: Xen. Anab. IV 5 §§ 10, 24: 
γενεσιάρχης Wisd. 13%. The word rordp- 
xns occurs 17 times in the LXX and 
was probably a technical term of ad- 
ministration in Egypt under the Ptole- 
mies. Cp. iv K. 18%. Strabo (XVII 
§ 3, p. 787) mentions that most of the 
νομοί in Egypt were divided into το- 
παρχίαι. --- ἀποπεμπτωσάτωσαν : take 
the fifth part of. Οὗ. 413: Philo I 469, 
De Migr. Abr. ὃ 37 τὸν yap σῖτον ἀπο- 
πεμπτοῦν κελεύει. 

36. ἔσται... πεφυλαγμένα : ana- 
lytic form of future perfect = πεφυλά- 
ἕεται. ὃ 72.— & ἔσονται : the stress laid 
on the plurality of the years might 
justify the use of the plural verb here 
even in classical Greek. In Hellenistic 


————— Δ μέδ, ϑνμνών....... 





I. THE STORY OF JOSEPH 125 


Genesis XLI 45 
aA) 8T7 Ν εν e 7 > ΄’, Ν : 
λιμῳ. Hpecey δὲ τὰ ῥήματα ἐναντίον Φαραὼ καὶ 
/ “ , ‘a \ Ky A 
ἐναντίον πάντων τῶν παίδων αὐτοῦ - *Kat εἶπεν Φαραὼ πᾶσιν 
A A ἴω » lan 
τοῖς παισὶν αὐτοῦ “ Μὴ εὑρήσομεν ἄνθρωπον τοιοῦτον, ὃς 
ΕΣ A HW n 3 3 ἴω 3) 89 > de Ν “~ > , 
ἔχει πνευμα θεου ἐν auTo ; εἶπεν 0€ Φαραὼ τῳ Iwond 
A ¥ 
“Ἐπειδὴ ἔδειξεν ὁ θεός σοι πάντα ταῦτα, οὐκ ἔστιν ἄνθρωπος 
Ἁ Ἁ \ “A » 
φρονιμώτερός σου καὶ συνετώτερο. “ov ἔσῃ ἐπὶ τῷ οἴκῳ 
Ny An at 
μου, Kal ἐπὶ τῷ στόματί σου ὑπακούσεται πᾶς ὁ λαός μου. 
Ν Ν a ’ ε , 3 499 41, > de Ν A 
πλὴν τὸν θρόνον ὑπερέξω σου ἐγώ. εἶπεν δὲ Φαραὼ τῷ 
3 ᾽ὔ { > ὃ \ θί 7 , a % ’ ~ > , 
Ιωσήφ ““Ἰὸοὺ καθίστημί σε σήμερον ἐπὶ πάσης γῆς Αἰγύπ- 
2) 42 Ν λ , Ν Ν ὃ aN > ee. A 
του. καὶ περιελόμενος Φαραὼ τὸν δακτύλιον ἀπὸ τῆς 
χειρὸς αὐτοῦ περιέθηκεν αὐτὸν ἐπὶ τὴν χεῖρα ᾿Ιωσήφ, καὶ 
Ν 
ἐνέδυσεν αὐτὸν στολὴν βυσσίνην, καὶ περιέθηκεν κλοιὸν 
an S58 , λ 9 καῖ, 43 τὰ ΄ os ἢ 
χρυσοῦν περὶ τὸν τράχηλον αὐτοῦ “Kat ἀνεβίβασεϊ; αὐτὸν 
a <% Ν ν Ν ὃ ’ ~ > ~ Ν 3 ’, » θ 
ἐπὶ τὸ ἅρμα τὸ δεύτερον τῶν αὐτοῦ, καὶ ἐκήρυξεν ἔμπροσθεν 
3 “ ’ ἃ Ν ’ὔ + Ων 373 νὰ ~ ~ > 4, Ἢ 
αὐτοῦ κήρυξ καὶ κατέστησεν αὐτὸν ἐφ᾽ ὅλης τῆς γῆς Αἰγύπ- 
: > A 3 a 
tov. “εἶπεν δὲ Φαραὼ τῷ Ἰωσήφ ““ Ἐγὼ Φαραώ: ἄνευ σοῦ 
οὐκ ἐξαρεῖ οὐθεὶς τὴν χεῖρα αὐτοῦ ἐπὶ πάσῃ yn Αἰγύπτου. 
v pet οὐθεὶς τὴν χεῖρ ὶ πάσῃ yn Δἰγύπτου. 
Ν ’ὔ », 3 \ 
®Kat ἐκάλεσεν Φαραὼ τὸ ὄνομα ᾿Ιωσὴφ Ψονθομφανήχ΄ καὶ 


Greek, however, the observation of the 
rule of syntax about the neuter plural 
is capricious. We have the plural again 


in 538 and 54 and in 427, (Cp. Ps. 
17%, 37, 
40. πλήν: only. Cp. Jdg. 1416. — 


τὸν θρόνον: probably accusative of 
respect and ὑπερέξω intransitive. 

42. βυσσίνην : of fine linen. Hat. 
II 86 speaks of the Egyptian mummies 
as being wrapt in σίνδων βυσσίνη. --- 
κλοιόν : from κλείω. Properly a dog- 
collar. 

43. ἐκήρυξεν κτλ.: in the Hebrew 
the verb is in the plural and the sentence 
runs thus —and they cried before him 
‘abrekh,’ the last word being supposed 
to be Egyptian. Ifso, the Alexandrian 


translator ought to have known what 
it meant. The Vulgate has here—cla- 
mante preconeut omnes coram 
eo genu flecterent.—«fpv§: this 
accentuation is correct in principle, 
since the v is naturally long, but the 
word is generally written κῆρυξ, like 
φοῖνιξ. 

44. ᾿Εἰγὼ Φαραώ : So sure as Iam 
Pharaoh. 

45. Ψονθομφανήχ: Jos. Ant. II 
6 § προσηγόρευσεν αὐτὸν Ψοθομφάνηχον 
.. + σημαίνει γὰρ τὸ ὄνομα κρυπτῶν εὑρε- 
τήν (finder of hidden things). The Vul- 
gate here has— Vertitque nomen 
eius, et vocavit eum lingua 
igyptiaca, Salvatorem mundi. 
Crum in Hastings’ Dict. of the Bible 


SELECTIONS FROM THE SEPTUAGINT 

Genesis XLI 46 
»"» ee UY > A , a ᾧ , ε ΄ὕ 
ἔδωκεν αὐτῷ τὴν ᾿Ασεννὲθ θυγατέρα Πετρεφῆ ἱερέως Ἡλίου 


120 


A > am > “ 
πόλεως αὐτῷ εἰς γυναῖκα. Ἰωσὴφ δὲ ἦν ἐτῶν τριά- 
κοντα ὅτε ἔστη ἐναντίον Φαραὼ βασιλέως Αἰγύπτου. ἐξῆλθεν 

Ἂν Ἁ > ’ ’ ‘ a A A 
δὲ Ἰωσὴφ ἐκ προσώπου Φαραώ, καὶ διῆλθεν πᾶσαν γὴν 
3 4 47 A Se 4 ε nan 3 A ε \ » A 5 
Αἰγύπτου. καὶ ἐποίησεν ἢ γῆ ἐν τοῖς ἑπτὰ ἔτεσιν τῆς εὐθη- 
Q \ ~ 
vias δράγματα - “Kat συνήγαγεν πάντα Ta βρώματα τῶν ἑπτὰ 
+ RS > Φ > ε 5 ψ' 3 πον > ’ \ » . εὖ , 
ἐτῶν ἐν ols ἦν ἡ εὐθηνία ἐν yn Αἰγύπτου, καὶ ἔθηκεν τὰ βρώ- 
ματα ἐν ταῖς πόλεσιν - βρώματα τῶν πεδίων τῆς πόλεως τῶν 
, λ + pga *0 “0 > 2 A 49 Ν / Ἶ \ 
κύκλῳ αὐτῆς Qu ἔθηκεν ἐν αὐτῃ. καὶ συνήγαγεν Ἰωσὴφ 
“ ε ἃ ᾿, » ~ ’ \ , ’ 4 
σῖτον ὡσεὶ τὴν ἄμμον τῆς θαλάσσης πολὺν σφόδρα, ἕως 
> ἡδύ 3 θ ΝᾺ > Ν > > , 50. & \ 
οὐκ ἠδύνατο ἀριθμῆσαι: ov yap ἣν ἀριθμός. τῷ δὲ 
3 Ν 5 ’ 6. ἃ δύ Ν ἴω > A Ν ε Ν » ἴω 
Ιωσὴφ ἐγένοντο υἱοὶ δύο πρὸ τοῦ ἐλθεῖν τὰ ἑπτὰ ἔτη τοῦ 
eS . ἃ » > δι. οὗ \ / “ ε ’ 
λιμοῦ, ovs ἔτεκεν αὐτῷ ᾿Ασεννὲθ θυγάτηρ Πετρεφῆ ἱερέως 
ε / . 9 Ἂν la 
Ηλίου πόλεως. "exdheoev δὲ Ἰωσὴφ τὸ ὄνομα τοῦ πρω- 
ν 
τοτόκου Μαννασσὴ λέγων “Ὅτι ἐπιλαθέσθαι με ἐποίησεν ὁ 


᾽ὔ ca) , \ , al nw 
θεὸς TAVT@V TWVY πονων μου KQL TAVTWV Τῶν Του πατρός μου a 





explains the word from the Egyptian, 
as meaning ‘God speaks (and) he 
lives.” —’Acevvé8: Jos, Ant. II 6 § 1 
᾿Ασανέθη: Hebrew Asenath: Vulgate 
Aseneth. The name is said to mean 
‘dedicated to Neith.’ — Πετρεφῆ : 
Hebrew Poti-phera’. The Greek name 
is identical, and the Hebrew very 
nearly so, with that of the captain of 
the guard. It is explained to mean 
‘gift of the Sun-god’ = Greek Heli- 
odorus. —‘HAtov πόλεως : Heliopolis, 
the Hebrew On and Egyptian An, 
lies about 10 miles to the north-east 
of Cairo. It was the site of a great 
temple of the Sun. An obelisk dedi- 
cated to this god is still standing on 
the site of the temple of Ra (i.e. the 
Sun) at Heliopolis. Cp. Ex. 11! "Ὧν, 
ἥ ἐστιν Ἡλίου πόλις. For the form of 


the proper name cp. Gen. 467 Ἡρώων 
πόλιν. 

47. δράγματα: handfuls, indicat- 
ing plenty. 377 n. 

48. ἐν οἷς ἣν ἣ εὐθηνία: perhaps 
this points to a bétter reading than 
that of our present Hebrew text. — βρώ- 
para: the omission of the article is 
only due to its absence from the He- 
brew. The Greek, as it stands, must 
be construed thus — the food of the 
city-plains that are round about On. it- 
self did he put therein. But there is 
no mention here of On in the He- 
brew. 

51. Μαννασσή: making to forget. 
Jos. Ant. 11 6 § 8 σημαίνει δ᾽ ἐπιλῆθον. 
-- πάντων τῶν τοῦ πατρός pov: all my 
Jather’s house, or possibly neuter, as 
in Lk. 249, all my father’s affairs. 





I. THE STORY OF JOSEPH 127 


Genesis XLII 5 
A Ψ 
276 δὲ ὄνομα τοῦ δευτέρου ἐκάλεσεν ᾿ἘἜ φράιμ, ““Ὅτι ὕψωσέν 
ε θ ἄξονα al , ΄ ” 53 A = Le \ 
με ὁ θεὸς; ἐν yn ταπεινώσεώς μου. Παρῆλθον δὲ τὰ ἑπτὰ 
» a > , rear ae 3 a Pe δά \ τὴν ᾿ 
ἔτη τῆς εὐθηνίας ἃ ἐγένετο ἐν yn Αἰγύπτῳ, “Kat ἤρξαντο τὰ 
ε Ἀν ὡς Ἂν a —-_ » ve > ΄ a ae 
ἑπτὰ ἔτη τοῦ λιμοῦ ἔρχεσθαι, καθὰ εἶπεν Ἰωσήφ. καὶ ἐγέ 
eo 3 , A a 3 \ , na ee ὦ 9 

vero λιμὸς ἐν πάσῃ τῇ γῇ᾽ ἐν δὲ πάσῃ γῇ Αἰγύπτου οὐκ 

“" A Lal “~ > 
ἦσαν ἄρτοι. Kat ἐπείνασεν πᾶσα ἡ yn Αἰγύπτου, ἐκέκρα- 
Ν A ε Ν Ν Ν ἌΣ Ἂν δ \ Ν 
Eev δὲ πᾶς ὁ λαὸς πρὸς Φαραὼ περὶ ἄρτων" εἶπεν δὲ Φαραὼ 
πᾶσι τοῖς Αἰγυπτίοις ““Πορεύεσθε πρὸς Ἰωσήφ, καὶ ὃ ἐὰν 

¥ ea ΄ 2) 56 ve ee δ ὁ ae , , 

εἴπῃ ὑμῖν ποιήσατε. καὶ ὁ λιμὸς ἣν ἐπὶ προσώπου πάσης 
wn a“ > ’ b ks \ ’ \ A Ν 
τῆς γῆς" ἀνέῳξεν δὲ Ἰωσὴφ πάντας τοὺς σιτοβολῶνας, καὶ 


A “ > 
ἐπώλει πᾶσι τοῖς Αἰγυπτίοις. bt 


\ al ε » > θ 
Kal πᾶσαι αἱ χώραι ἦλθον 
3 "4 3 ’, Ν 3 ΄, 3 , Ν ε 
εἰς Αἴγυπτον ἀγοράζειν πρὸς ‘Iwond: ἐπεκράτησεν γὰρ ὃ 

λιμὸς ἐν πάσῃ Τῇ γῇ. | 

> Ψ XN A 5 “ 
᾿Ἰδὼν δὲ Ἰακὼβ ὅτι ἐστὶν πρᾶσις ἐν Αἰγύπτῳ εἶπεν τοῖς 

ean 5 nw a? FF“ θ A 278 {4 ’ὔ 4 > \ A 
υἱοῖς αὐτοῦ “ Iva τί ῥᾳθυμεῖτε ; “ἰδοὺ ἀκήκοα ὅτι ἐστὶν σῖτος 
9 Ἂς; - τ , Pe’ \ ? ε κα ‘ , 
ἐν Αἰγύπτῳ. κατάβητε ἐκεῖ καὶ πρίασθε ἡμῖν μικρὰ Bpo- 
ψ κ᾿ \ S Barobd ” 8 ΄ =) e 
pata, wa ζῶμεν καὶ μὴ ἀποθάνωμεν. κατέβησαν O€ οἱ 
ἀδελφοὶ Ἰωσὴφ οἱ δέκα πρίασθαι σῖτον ἐξ Αἰγύπτου: 
“τὸν Cé Βενιαμεὶν τὸν ἀδελφὸν Ἰωσὴφ οὐκ ἀπέστειλεν μετὰ 
A ΕῚ An > an Ἶ > , ἐξ , ~ > “A 4 
τῶν ἀδελφῶν αὐτοῦ εἶπεν yap “My ποτε συμβῇ αὐτῷ pada 


9 


Kia. δῆλθον δὲ οἱ υἱοὶ Ἰσραὴλ ἀγοράζειν μετὰ τῶν ἐρχο- 


52. ᾿Εἰφράιμ : explained differently 
in the Hebrew, ‘for God hath made me 
fruitful.’ Jos. Ant. II 6 § 1 has 
another interpretation —6 δὲ νεώτερος 
"Edpatuns* ἀποδιδοὺς δὲ τοῦτο σημαίνει, 
διὰ τὸ ἀποδοθῆναι αὐτὸν τῇ ἐλευθερίᾳ τῶν 
προγόνων. 

55. ἐπείνασεν : ὃ 28. --- ἐκέκραξεν : 
reduplicated Ist aorist. § 20. 

56. ἐπὶ προσώπου : a Hebraism. — 
σιτοβολῶνας: granaries. From σῖτος 
and βάλλω. Only here in LXX, 

1. πρᾶσις : a market, Latin an- 
nona. In the Hebrew the word is 


the same as that which in the next 
verse is translated σῆτος. --- ἵνα τί: 
sometimes written as one word ἱνατί. 
This way of expressing ‘why’ is 
common in Biblical Greek (e.g. Gen. 
444,7, 4715; Ex. 5415,22: Mt. 274: 
Acts 776), from which it is imitated 
by St. Augustine in the Latin formula 
ut quid (eg. C.D. IV 18). It is 
not unknown to classical writers. 
Plat. Apol. 26 C ἕνα ri ταῦτα λέγεις ; 
Symp. 205 A. 

4. μαλακία : cp. Vv. 38 μαλακισθῆναι, 
4429 for the meaning of ‘ harm.’ 


128 SELECTIONS FROM THE SEPTUAGINT 


Genesis XLII 6 
Ἰωσὴφ δὲ Hv 

» “A “ a 5 , Ν ~ +! ~ ial 5 / 
ἄρχων τῆς γῆς; οὗτος ἐπώλει παντὶ τῷ λαῷ τῆς γῆς" ἐλθόν- 


, > \ ¢ \ > a , 
μένων: ἣν yap ὁ λιμὸς ἐν yn Χανααν. 
Ν oe \ 3 Ν 4 > Pe pa , 
τες δὲ οἱ ἀδελφοὶ Ιωσὴφ προσεκύνησαν αὐτῷ ἐπὶ πρόσωπον 
$e AF 8 a τἰδὲ Se \ ‘ 18 λ N Pee re Wee 
ἐπὶ τὴν γῆν. ‘Wav δὲ Ἰωσὴφ τοὺς ἀδελφοὺς αὐτοῦ ἐπέγνω, 
\ > “ > > 5 “A aoe , > “ ’ \ 
καὶ ἠλλοτριοῦτο ἀπ᾿ αὐτῶν καὶ ἐλάλησεν αὐτοῖς σκληρά, καὶ 
εἶπεν αὐτοῖς “Πόθεν ἥκατε ;᾿᾿ οἱ δὲ εἶπαν “Ex γῆς Χανάαν, 
ἀγοράσαι βρώματα. “ἐπέγνω δὲ Ἰωσὴφ τοὺς ἀδελφοὺς 
5 A 5 \ ‘ 5 ΕῚ , > ’ὔ 9 bee, ’ > \ 
αὐτοῦ, αὐτοὶ δὲ οὐκ ἐπέγνωσαν αὐτόν - "καὶ ἐμνήσθη Ἰωσὴφ 
La 3 ’ Ὁ fs) 3 ld Ν 5“ > “Ὁ 44 , tA 
τῶν ἐνυπνίων ὧν ἴδεν αὐτός. καὶ εἶπεν αὐτοῖς “Κατάσκοποί 
A σὰ ΟΣ ~~ 
ἐστε, κατανοῆσαι τὰ ἴχνη τῆς χώρας ἥκατε. "ot δὲ εἶπαν 
ha 4 O - ae , 3 ε τὸ ΄ nAO , θ , , 
byt, κύριε: οἱ παῖδές σου ἤλθομεν πριάσασθαι βρώματα 
πάντες ἐσμὲν υἱοὶ ἑνὸς ἀνθρώπου, εἰρηνικοί ἐσμεν οὐκ εἰσὶν 
οἱ παῖδές σου κατάσκοποι. Ἷ"εἶπεν δὲ αὐτοῖς “Οὐχί, ἀλλὰ 
A al A 99 > 
Ta ἴχνη τῆς γῆς ἤλθατε ἰδεῖν. Bot δὲ εἶπαν “Δώδεκά 
3 ε tO / Re) A. OF A , Ν iS Ve 7 
ἐσμεν οἱ παῖδές σου ἀδελφοὶ ἐν γῇ Χανάαν : καὶ ἰδοὺ ὁ νεώ- 
τερος μετὰ τοῦ πατρὸς ἡμῶν σήμερον, ὁ δὲ ἕτερος οὐχ ὑπάρ- 
” 1 
χει. 
Cee , 9 , 15 3 4 A A Ἁ 
ὑμῖν, λέγων ὅτι κατάσκοποί ἐστε" “ev τούτῳ φανεῖσθε" νὴ 


> * > .} lal ld a ¥ 
ἐεἶπεν δὲ αὐτοῖς Ἰωσήφ “Τοῦτό ἐστιν ὃ εἴρηκα 


τὴν ὑγίαν Φαραώ, οὐ μὴ ἐξέλθητε ἐντεῦθεν ἐὰν μὴ ὁ ἀδελφὸς 
€ f~ - , » e 16 3 ᾽’ὔ 3 ε A 4 
ὑμῶν ὃ νεώτερος ἔλθῃ ὧδε. ἀποστείλατε ἐξ ὑμῶν ἕνα, 
Χ ’ Ν 3 Ν ε gas ε ~ Νὰ , bd a 
καὶ λάβετε τὸν ἀδελφὸν ὑμῶν" ὑμεῖς δὲ ἀπάχθητε ἕως τοῦ 
Ν , i] eS δος ΓΝ 3:2 A 4 x + > de 
φανερὰ γενέσθαι τὰ ῥήματα ὑμῶν, εἰ ἀληθεύετε ἢ οὐ" εἰ δὲ 
1 


, \ \ Φ' , > \ , ΡΟ" 3) \ 
μὴ; νὴ τὴν υγίαν Φαραω, εἰ μὴν κατασκοποὶ ἐστε. και 


7. ἥκατε: perfect of ἥκω, used only 
in the plural. ὃ 26.—dyopdoa: Bpo- 


para: ὃ 77. 
9. τὰ ἴχνη: R.V. ‘the naked- 
ness.’ 


11. εἰρηνικοί: R.V. ‘true men.’ 

12. ἤλθατε: ὃ 18. 

15. νὴ τὴν ὑγίαν: so in v. 16. 
vf occurs nowhere else in the 
LXX. ὑγίεια commonly appears in 


late Greek as ὑγιεία, here as ὑγία. 
§ 10. 

16. ἀπάχθητε: be ye sent to prison. 
1st aorist imperfect passive. 3922 n, — 
ἢ ot: in the second alternative of a 
dependent disjunctive question either 
οὔ or μή may be used. Cp. Plat. Rep. 
451 D καὶ σκοπῶμεν, εἰ ἡμῖν πρέπει ἢ οὔ 
with 339 A εἰ δὲ ἀληθὲς ἢ μή, πειράσομαι 
μαθεῖν. -- εἰ μήν : verily = ἢ μήν. ὃ 103, 





I. THE STORY OF JOSEPH 129 


Genesis XLII 27 
2A 3 Ν 3 λ ΜΝ δὲ , ef 1 ἡ de 9 A na 
ἔθετο αὐτοὺς ἐν φυλακῇ ἡμέρας τρεῖς . “εἶπεν δὲ αὐτοῖς τῇ 
ε , “~ , (44 nw ᾽ὔ . ᾽ὔ Q A 
ἡμέρᾳ τῇ τρίτῃ “ Τοῦτο ποιήσατε, καὶ ζήσεσθε" τὸν θεὸν 
γὰρ ἐγὼ φοβοῦμαι. 


κατασχεθήτω ἐν τῇ φυλακῇ - αὐτοὶ δὲ βαδίσατε καὶ ἀπαγά- 


3 > A“ 
el εἰρηνικοί ἐστε, ἀδελφὸς ὑμῶν εἷς 


Ro. ἐς \ A ὃ , ὲ ἃ 20 er t's 3 A 
γετε TOV ἀγορασμὸν τῆς σιτοδοσίας ὑμῶν, Kal τὸν ἀδελφὸν 
ὑμῶν τὸν νεώτερον καταγάγετε πρὸς μέ, καὶ πιστευθήσονται 

Ν es fe > de , 3 θ A θ 3) 3 ΄, δὲ 
τὰ ῥήματα ὑμῶν" εἰ δὲ μή, ἀποθανεῖσθε. ἐποίησαν δὲ 
9 es ae y \ Matt SS ot > AK , 
οὕτως. καὶ εἶπεν ἕκαστος πρὸς τὸν ἀδελφὸν αὐτοῦ ““ Nai, 
3 ε ’ 4 > Ν ἴω LO nw ε a y ε (ὃ 
ἐν ἁμαρτίᾳ γάρ ἐσμεν περὶ τοῦ ἀδελφοῦ ἡμῶν, ὅτι ὑπερίδο- 

Ν / “ ~ 3 a Ψ ὃ ’ ε ~ Ν > 
μεν τὴν θλίψιν τῆς ψυχῆς αὐτοῦ ὅτε κατεδέετο ἡμῶν καὶ οὐκ 
εἰσηκούσαμεν αὐτοῦ ἕνεκεν τούτου ἐπῆλθεν ἐφ᾽ ἡμᾶς ἡ 
θλίψις αὕτη. 


ἐλάλησα ὑμῖν λέγων ‘My ἀδικήσητε τὸ παιδάριον᾽ ; 


\ > ~ 
“ἀποκριθεὶς δὲ Ῥουβὴν εἶπεν αὐτοῖς “ OvK 
καὶ 

5 5 , ’ Ἄν ῳ A \ Ὁ > A 3 A 3} 
οὐκ εἰσηκούσατέ μου" καὶ ἰδοὺ τὸ αἷμα αὐτοῦ ἐκζητεῖται. 
9. 9 Ν δὲ 3 ἡὃ 9 5 , > , e Ν ε A 

αὐτοὶ δὲ οὐκ ηδεισαν OTL ἀκούει ᾿Ιωσήφ, ὁ yap ἑρμηνευτὴς 
3 Ν ld | PE lm. > 94 5 Ν δὲ ΝΕ, ἥν » 
ἀνὰ μέσον αὐτῶν nv: “᾿ἀποστραφεὶς δὲ am αὐτῶν ἔκλαυσεν 
> ’ὔ 
Ιωσήφ. 


> a ς Χ » Ν Ν > 3 ee ἃ » 
αὐτοῖς. καὶ ἔλαβεν τὸν Συμεὼν am αὐτῶν, καὶ ἔδησεν 


QA , aw A > . A > 
καὶ πάλιν προσῆλθεν πρὸς αὐτοὺς καὶ εἶπεν 
ἈΝ , nw 4 A 3 A “~ 
αὐτὸν ἐναντίον αὐτῶν. “ἐνετείλατο δὲ Ιωσὴφ ἐμπλῆσαι 

A »» nw 4 A > “~ A 5 -, 
τὰ αγγια αὐτῶν σίτου, καὶ ἀποδοῦναι τὸ ἀργύριον ἑκάστου 
» ᾽ὕὔ nw A nw > > A 
εἰς TOV σάκκον αὐτοῦ, Kal δοῦναι αὐτοῖς ἐπισιτισμὸν εἰς τὴν 
26 A 5 ’ QA A 
Kat ἐπιθέντες TOV σῖτον 


ε ,ὕ 1  ΨΕῚ “4 5 “~ ν 
ὁδόν. καὶ ἐγενήθη αὐτοῖς οὕτως. 


‘ ᾧ -- “ὧν - a A 1 @ 
ἐπὶ τοὺς ὄνους αὐτῶν ἀπῆλθον ἐκεῖθεν. ™“Avoas δὲ εἷς τὸν 
’ nw nw , Lal + A 
μάρσιππον αὐτοῦ, δοῦναι χορτάσματα τοῖς ὄνοις αὐτοῦ οὗ 


19. ἀδελφὸς ὑμῶν εἷς : the genitiveis οὕτως : these words are also in the 


shown by the Hebrew to be possessive, 
not partitive — one of your brethren, 
not one of you brothers. — τὸν ἀγορα- 
σμὸν τῆς σιτοδοσίας ὑμῶν: the corn 
you have purchased. Σιτοδοσία is prop- 
erly ‘a gratuitous distribution of corn.’ 
Cp. frumentatio, Suet. Aug. 40, 42. 
20. πιστευθήσονται τὰ ῥήματα 
ὑμῶν: cp. 4180 ἃ ἔσονται. --- ποίησαν δὲ 


Hebrew, but they seem to be misplaced 
in this context. 

22. Ῥουβήν: 37%. 

23. ἀνὰ μέσον : common in LXX, 
e.g. Gen. 4914: Nb. 265%, 3017, Cp. 
i Cor. 6°. 

25. ἄγγια: = ἀγγεῖα. ὃ 37. 

27. eis: ὃ 2. --- μάρσιππον: He- 
brew sag whence, through the Greek 


130 SELECTIONS FROM THE SEPTUAGINT 
Genesis XLII 28 


, »» \ N ἀν: Ἦν , 9 aA \ οἷν 
κατέλυσαν, ἴδεν τὸν δεσμὸν Tod ἀργυρίου αὐτοῦ, καὶ ἣν 
A A g \ ~ A 
ἐπάνω τοῦ στόματος TOU μαρσίππου" “Kal εἶπεν τοῖς ἀδελ- 
φοῖ > y 7A 560 \ 48 , ὶ ἰδοὺ A 3 pe 
ts αὐτοῦ πεδόθη μοι TO ἀργύριον, καὶ ἰδοὺ τοῦτο ἐν τῷ 
’ 3) eet” ap ε , 3... ΝᾺ A+ ὦν ’ὔ 
μαρσίππῳ pov.” καὶ ἐξέστη ἡ καρδία αὐτῶν, καὶ ἐταράχθη- 
\ > λ aN λ , a4 , a) 3 ΄, ε A Ν δυ ἊΝ Mess 
σαν πρὸς ἀλλήλους λέγοντες “Ti τοῦτο ἐποίησεν ὁ θεὸς ἡμῖν; 
20 AXA de Ν Ἴ Ν Ν , 5, A 9 = X , 
ἦλθον δὲ πρὸς ᾿Ιακὼβ τὸν πατέρα αὐτῶν εἰς γῆν Χανάαν, 
Ν 5 ’ 39 ~ 4 Ἀ / > “~ 4, 
Kal ἀπήγγειλαν αὐτῷ πάντα τὰ συμβεβηκότα αὐτοῖς λέγον- 
80 cA λ aN ε » θ ε , “ “~ Ν ε “ 
τες ελάληκεν 6 ἄνθρωπος ὁ κύριος τῆς γῆς πρὸς ἡμᾶς 
A A Ν 
σκληρά, καὶ ἔθετο ἡμᾶς ἐν φυλακῇ ὡς κατασκοπεύοντας τὴν 
γῆν. “'᾿ εἴπαμεν δὲ αὐτῷ “Εἰρηνικοί ἐσμεν, οὐκ ἐσμὲν κατάσκο- 
. ϑδώδ ἰδελ 493 €)-% A Ν δ ΜΑΣ, ee αν 5 
ποι ddexa ἀδελφοί ἐσμεν, υἱοὶ τοῦ πατρὸς ἡμῶν᾽ ὁ εἷς οὐχ 
ὑπάρχει, ὁ δὲ μικρότερος μετὰ τοῦ πατρὸς ἡμῶν σήμερον εἰς 
A Χ , 3 88 > de ε a ec wy A ε 4, “A A 
γῆν Χανάαν. εἶπεν δὲ ἡμῖν ὁ ἄνθρωπος ὃ κύριος τῆς γῆς 
.Ἔ 4 , θ 9 > ἌΣ LO Ν ν 5», 
ν τούτῳ γνωσόμεθα ὅτι εἰρηνικοί ἐστε: ἀδελφὸν ἕνα ἄφετε 
ὧδε μετ᾽ ἐμοῦ, τὸν δὲ ἀγορασμὸν τῆς σιτοδοσίας ὑμῶν 
λαβόντες ἀπέλθατε: “kat ἀγάγετε πρὸς μὲ τὸν ἀδελφὸν 
ὑμῶν τὸν νεώτερον, καὶ γνώσομαι ὅτι οὐ κατάσκοποί ἐστε, 
> > 4 > 4 3 \ Ν > Ν ε “A > 4 
ἀλλ᾽ ὅτι εἰρηνικοί ἐστε: Kal τὸν ἀδελφὸν ὑμῶν ἀποδώσω 
᾿Ξ τῶν Ν aA A.D 4 θ 9 99 85 > 7 de 3 A 
ὑμῖν, καὶ TH γῇ ἐμπορεύεσθε. ἐγένετο δὲ ἐν τῷ κατακε- 


and Latin, our ‘sack.’ Here the bag 2028, Luc. Prom.1. The use οὗ δεσμοί 
containing the asses’ provender. In in v. 35 is in accordance with the 


Xen. Anab. iv 3 § 11 it is used of a 
clothes-bag, and spelt udpouros. The 
word has a diminutive, which occurs 
in the forms μαρσίπιον, μαρσίππιον (Sir. 
1888), μαρσύπειον, and μαρσύπιον; Latin 
marsupium, whence ‘marsupial’ of an 
animal with a pouch. — τὸν δεσμὸν τοῦ 
ἀργυρίου αὐτοῦ: the tying up of his 
money, i.e. his money tied up. See 
the plural of this expression in v. 35. 
In classical Greek δεσμοί often means 
‘imprisonment,’ e.g. Plat. Rep. 378 Ὁ, 
Symp. 195 C, whereas δεσμά means 
‘chains,’ e.g. Plat. Huthph. 9 A, Acts 


implied principle that, when δεσμός 
is an abstract noun, its plural is 
δεσμοί. In Jdg. 151 however we 
have δεσμοί = δεσμά. — ἔπάνω τοῦ 
στόματος : a pleonasm for at the 
mouth of. 

82. μικρότερος : = νεώτερος in v. 18, 
-- ες γῆν Χανάαν: § 90. 

33. ἀπέλθατε: § 18. 

84. τῇ γῇ ἐμπορεύεσθε: impera- 
tive. 

35. κατακενοῦν: this word occurs 
again in the LXX in ii K. 13°; other- 
wise it does not appear to be known. 





J. THE STORY OF JOSEPH 131 


Genesis XLIII 5 
ς A 5 Ν Ν 4 ἂν aN \ 93 ε ’ ε Ἀ 
νοῦν αὐτοὺς τοὺς σάκκους αὐτῶν, καὶ ἣν ἑκάστου ὁ δεσμὸς 
nw ᾽ὔ “ ’ὔ “ἅμ oe. Q : 
τοῦ ἀργυρίου ἐν τῷ σάκκῳ αὐτῶν. καὶ ἴδον τοὺς δεσμοὺς 
“ > ’ > “ 5 Ν % gf Ν 9 “A Ν 5 , 
τοῦ ἀργυρίου αὐτῶν αὐτοὶ καὶ ὃ πατὴρ αὐτῶν, Kal ἐφοβήθη- 
5,» δὲ > A > Ἀ ε \ > A (6? 1.49. 
σαν. εἶπεν δὲ αὐτοῖς ᾿Ιακὼβ ὁ πατὴρ αὐτῶν “Eye ἠτεκ- 
, = δ > » ‘ > ¥ eee 
vooate’ ᾿Ιωσὴφ οὐκ ἔστιν, Συμεὼν οὐκ ἔστιν, Kal τὸν Bevi- 
Ν λ , θ 7: 3 3 Ν 5 , ’ wn bb) 37 > 
αμεὶν λήμψεσθε: ἐπ᾽ ἐμὲ ἐγένετο πάντα ταῦτα. εἶπεν 
δὲ ε Ν A ‘ > A λέ a Ν δύ € πὸ Ss. 
€ Ρουβὴν τῷ πατρι αὑτοῦ λέγων “ Tous δύο υἱούς μου ἀπό- 
Ν Ν 3 ’ Ν ’ὔ 
κτεινον, ἐὰν μὴ ἀγάγω αὐτὸν πρὸς σέ: δὸς αὐτὸν εἰς τὴν 
ὅδ δὲ εἶπεν “ Οὐ 


΄, ε εὕὔ > ἃ ΄“ ν ε 3 \ > ~ 2 ’ 
καταβήσεται ὁ vids μου μεθ᾽ ὑμῶν, ὅτι 6 ἀδελφὸς αὐτοῦ ἀπέ. 


~ la > Ν 5» ’ 5. Ἁ 49) 
χέειρα μου, καγω ἀνάξω QUTOV T POs σε. 


εἶ 3 Ν 4 , Ν ᾽ὔ 
θανεν, καὶ αὐτὸς μόνος καταλέλειπται: καὶ συμβήσεται 
αὐτὸν μαλακισθῆναι ἐν τῇ ὁδῷ ἣ ἂν πορεύεσθε, καὶ κατά- 
/ \ a Ν ΄ 3 ν > 
ἕετέ μου τὸ γῆρας μετὰ λύπης εἰς adov. 
1¢ ᾿ ale Da ed oe a 92 2 < ἀπ ἢ 
Ο δὲ λιμὸς ἐνίσχυσεν ἐπὶ τῆς γῆς. "ἐγένετο δὲ ἡνίκα 
’ Ὁ \ “ aA ¥ > > 4 
συνετέλεσαν καταφαγεῖν τὸν σῖτον ὃν ἤνεγκαν ἐξ Αἰγύπτου, 
A “ , ’ 
καὶ εἶπεν αὐτοῖς ὁ πατὴρ αὐτῶν “Πάλιν πορευθέντες πρί- 
ε “ A ’ 3) 
ασθε ἡμῖν μικρὰ βρώματα. 
(a4 , ὃ , δον τῆνος Sm θ ᾽’ { 3 
Διαμαρτυρίᾳ διαμεμαρτύρηται ἡμῖν ὁ ἄνθρωπος λέγων ‘ Οὐκ 


δ εἶπεν δὲ αὐτῷ Ἰούδας λέγων 


μῳ Ν 2 4 2 ᾿ς. 3 \ cs ε ’ 

ὄψεσθε τὸ πρόσωπόν μου ἐὰν μὴ ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος 
καταβῇ πρὸς μέ: 
ε “ - ae Ἔ “~ / Ν > , ’ ’ὔ 
ἡμῶν μεθ᾽ ἡμῶν, καταβησόμεθα καὶ ἀγοράσωμέν σοι βρώ- 


4 εἴ μὲν οὖν ἀποστέλλεις τὸν ἀδελφὸν 


pata: "εἰ δὲ μὴ ἀποστέλλεις τὸν ἀδελφὸν ἡμῶν μεθ᾽ ἡμῶν, 
> , a \ ¥ > εκ , Ca? 
ov πορευσόμεθα: ὁ yap ἄνθρωπος εἶπεν ἡμῖν λέγων “ Οὐκ 
+ , \ 4 5 \ Πρ, 3 \ e “A ε ’ 
ὄψεσθέ μου τὸ πρόσωπον ἐὰν μὴ ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος 


-σάκκους: the Hebrew word is the 
same for which μάρσιππος was used 
in v. 27. 

36. ἠτεκνώσατε: cp. 4314: i Κὶ, 15%8 
καθότι ἠτέκνωσεν γυναῖκας ἡ ῥομφαία 
σου, οὕτως ἀτεκνωθήσεται ἐκ γυναικῶν 
ἡ μήτηρ σου. --- λήμψεσθε: ὃ 37. — 
ἐπ’ ἐμὲ ἐγένετο: have come upon 
me - 


88. μαλακισθῆναι: 4 n. 

8. Διαμαρτυρίᾳ διαμεμαρτύρηται: 
cognate dative ὃ 61. 

4. καταβησόμεθα καὶ ἀγοράσωμεν : 
this combination of the future with 
the aorist subjunctive recurs in Ex. 
88, It is more intelligible when the 
sentence is interrogative, as in Gen. 
4416, 


132 SELECTIONS FROM THE SEPTUAGINT 
Genesis XLIII 6 


5 \ 3 
> δεῖπεν δὲ Ἰσραήλ “ Ti ἐκακοποιήσατέ μοι, 


DCP. eS Δ 9.) 
μεθ᾽ ὑμῶν ἢ. 
la > » A > / > 
ἀναγγείλαντες TO ἀνθρώπῳ εἰ ἔστιν ὑμῖν ἀδελφός ;” ‘oi δὲ 
> lal A » Ν Ν 
εἶπαν ““᾿Ἐρωτῶν ἐπηρώτησεν ἡμᾶς 0 ἄνθρωπος καὶ τὴν γενεὰν 
εἰ κα , ‘om » ε Ν ἐν ὧν a >» Bic i ὃ d , ᾽ 
ἡμῶν, λέγων ‘Et ἔτι 0 πατὴρ ὑμῶν ζῃ; εἰ ἔστιν ὑμῖν ἀδελφός; 
“ Sa Ν lal 
καὶ ἀπηγγείλαμεν αὐτῷ κατὰ THY ἐπερώτησιν αὐτοῦ. μὴ 
A A \ \ ε Cs ig eee > 
ἥδειμεν εἰ ἐρεῖ ἡμῖν “᾿Αγάγετε τὸν ἀδελφὸν ὑμῶν᾽ ;” "εἶπεν δὲ 
. lal > 
Ἰούδας πρὸς Ἰσραὴλ τὸν πατέρα αὐτοῦ ““᾿Απόστειλον τὸ 
A Χ , ν “A 
παιδάριον μετ᾽ ἐμοῦ, Kal ἀναστάντες πορευσόμεθα, iva ζῶμεν 
πὸ. XN A al 
καὶ μὴ ἀποθάνωμεν καὶ ἡμεῖς Kal σὺ καὶ ἡ ἀποσκευὴ ἡμῶν. 
Tod, δὲι δέ ae > s ΄, eT, ΠΝ 
ἐγὼ δὲ ἐκδέχομαι αὐτόν, ἐκ χειρός μου ζήτησον αὐτόν - ἐὰν 
\ \ 
μὴ ἀγάγω αὐτὸν πρὸς σὲ Kal στήσω αὐτὸν ἐναντίον σου, 
Wet μὴ 
> 
1: εἶπεν δὲ 


Ν / 
ἡμαρτηκὼς ἔσομαι πρὸς GE πάσας τὰς ἡμέρας. 

Ν 3 ὃ , δ δ x ε ΄ δί 2) 
γὰρ ἐβραδύναμεν, ἤδη ἂν ὑπεστρέψαμεν Ois. 

5 A > \ ε Ν > A (a4 > 9 > ’ὕ lal 4 
αὐτοῖς ἸΙσραὴλ ὁ πατὴρ αὐτῶν “Et οὕτως ἐστίν, τοῦτο ποιή- 
cate’ λάβετε ἀπὸ τῶν καρπῶν τῆς γῆς ἐν τοῖς ἀγγίοις ὑμῶν, 
καὶ καταγάγετε τῷ ἀνθρώπῳ δῶρα τῆς ῥιτίνης καὶ τοῦ μέλι- 





12 ‘ 


Χ Ν Ν 4 Ν / 
τος, θυμίαμα καὶ στακτὴν Kal τερέμινθον καὶ κάρυα. "Kal 


6. Τί ἐκακοποιήσατέ κτὰλ.: Why 
did ye do me so ill a turn as 10. .. ἢ 

7. ἐπηρώτησεν ἡμᾶς: asked about 
us. ‘The construction is good Greek, 
Cp. Hdt. vii 100 — παρέπλεε παρὰ τὰς 
πρώρας τῶν νεῶν, ἐπειρωτέων Te ἑκάστας 
ὁμοίως καὶ τὸν πεζὸν καὶ ἀπογραφόμενος. 
-- εἰ ἔτι : § 100. 

8. ἀποσκευή : the Hebrew word here 
used is translated ‘little ones’ in Gen. 
3429, 438, 465: Ex. 1024, 12387: Nb. 
1627, 319, 3216, 17, 24,26: Dt, 2014, * Arro- 
σκευή is a word of vague meaning, some- 
thing like our ‘ gear’ or ‘ belongings,’ 
or the Latin impedimenta. See Ex. 10! 
n., and cp. i Chr. 5%; ii Mac. 1221, 

9. ἐκδέχομαι: the Hebrew word 
which is here represented by ἐκδέχομαι 
is formed from the same Semitic root as 
ἀρραβών, ‘pledge,’ which was borrowed 


by the Greeks from Semitic traders. 
Perhaps ἐκδέχομαι αὐτόν may be ren- 
dered ‘I undertake him.’ — ἡμαρτηκὼς 
ἔσομαι: literally J shall be having 
sinned. Analytic form of future 
perfect. ὃ 72. 

11. ῥιτίνης : 5725 η, Josephus (Ant. 
II 6 § 5) has here τό τε τῆς βαλάνου 
μύρον καὶ στάκτην, τερέβινθόν τε καὶ μέλι. 
- θυμίαμα : instead of continuing the 
partitive genitive the construction re- 
verts to an accusative after καταγάγετε. 
- στακτήν : 37% n. — τερέμινθον : rép- 
μινθος, τερέμινθος, τερέβινθος (15, 180, 
618) are different forms of the name 
of the tree which is known in bot- 
any as pistaciaterebinthus, rép- 
μινθος does not occur in Swete’s 
text, in which τερέμινθος is the pre- 
vailing form. Pistachio-nuts are here 





I. THE STORY OF JOSEPH 133 


Genesis XLIII 18 
the” , 5 X χὰ 2 A a eh ED OE , 
τὸ ἀργύριον δισσὸν λάβετε ἐν ταῖς χερσὶν ὑμῶν" τὸ ἀργύ- 
ριον τὸ ἀποστραφὲν ἐν τοῖς μαρσίπποις ὑμῶν ἀποστρέψατε 
θ᾽ eon , 3 , δ τίν 13 Ν \ 3 \ 
μεθ᾽ ὑμῶν: μή ποτε ἀγνόημά ἐστιν. καὶ τὸν ἀδελφὸν 
ear ὡς , . 9 , , \ . " 
ὑμῶν λάβετε, καὶ ἀναστάντες κατάβητε πρὸς τὸν ἀνθρωπον. 
146 δὲ θε Lem ὃ 4 ε a ’, 3 / A 53 θ , \ 
Os μου δῴη ὑμῖν χάριν ἐναντίον τοῦ ἀνθρώπου, Kal. 
> aN Ν LO λ \ ε a) \ ᾽ Ν \ , 
ἀποστείλαι τὸν ἀδελφὸν ὑμῶν τὸν ἕνα καὶ τὸν Βενιαμείν" 
® Λαβόντες 


δὲ οἱ ἄνδρες τὰ δῶρα ταῦτα καὶ τὸ ἀργύριον διπλοῦν ἔλαβον 


> Ν \ ἣν Ἁ 5 , 5 ’, Ὶ 3) 
ἐγὼ μὲν γὰρ καθὰ ἡτέκνωμαι, ἡτέκνωμαι. 


a \ ΄Ὁ Ν 
ἐν ταῖς χερσὶν αὐτῶν, καὶ τὸν Beviapeiv* καὶ ἀναστάντες 
, > Av Ν » - > , ἾἼἍ ᾽ὔ 
κατέβησαν εἰς Αἴγυπτον, καὶ ἔστησαν ἐναντίον Ἰωσήφ. 
\ > \ \ A 
Wider δὲ Ιωσὴφ αὐτοὺς καὶ τὸν Βενιαμεὶν τὸν ἀδελφὸν αὐτοῦ 
A ᾽7ὕ Ἁ nw nw »“- 
τὸν ὁμομήτριον, καὶ ἐνετείλατο τῷ ἐπὶ τῆς οἰκίας αὐτοῦ εἰσα- 
“ Ἂς, > 0 , > Ν a4 Ν ’, , 
yayew τοὺς ἀνθρώπους εἰς THY οἰκίαν “ Kat σφάξον θύματα 
5 ie 3 / > la Ν | ἮΝ 
καὶ ἑτοίμασον " μετ᾽ ἐμοῦ γὰρ φάγονται οἱ ἄνθρωποι ἄρτους 
Ν , 3» + hy 5 ΄ δ Ἂν »¥ ἈΝ > 
τὴν μεσημβρίαν. ἐποίησεν δὲ ὁ ἄνθρωπος καθὰ εἶπεν 
3 ’ , \ 5 ’ Ἁ 3 ’ > \ 3. 
Ιωσήφ, καὶ εἰσήγαγεν τοὺς ἀνθρώπους εἰς τὴν οἰκίαν 
> 
Ιωσήφ. 
5 > \ 5 “ A ee , \ 3 Ys <3 A 
οἶκον Iwond εἶπαν “Διὰ τὸ ἀργύριον τὸ ἀποστραφὲν ἐν τοῖς 


18 ἰὃ , δὲ “᾽ν θ ν > , θ > a 
LOOVTES OE Ol AVUPWTOL OTL eLONVEKX σαν εἰς TOV 


μαρσίπποις ἡμῶν τὴν ἀρχὴν 


meant by τερέμινθος. ----κάρνα : ἃ gen- 
eral name for nuts. Here rendered 
‘almonds’ in the R.V., as in Nb. 178, 

12. δισσόν: δισσός and τρισσός are 
good Greek for ‘double,’ ‘treble.’ This. 
series of multiplicatives never got any 
further. For δισσός cp. 4572, It occurs 
eight times in the LXX. — ἀποστρέ- 
Ware: bring back. Unclassical. Cp. 
v. 21, 448: Ex. 108. Often intransitive 
go back, as in Ex. 131". — ph wore... 
ἐστιν: μή ποτε = haply. The expres- 
sion perhaps originated in an ellipse 
of some word like ὅρα. Cp. Jdg. 3%: 
iii K. 1877, This is more evident 
when the verb is in the subjunctive, 


“A > “~ 
ἡμεῖς εἰσαγόμεθα, τοῦ συκο- 


as in Ex. 1317 μή ποτε μεταμελήσῃ τῷ 
λαῷ. 

14. δῴη: ὃ 580. -- τὸν ἕνα: we 
should say ‘ your other brother,’ and 
so does the Hebrew. The Greek reading 
may be due merely to a confusion be- 
tween two letters in the Hebrew. The 
reference is to Simeon 4274. — γὼ μέν : 
the μέν here serves merely to empha- 
sise the ἐγώ or else contrasts it with 
the ὑμῖν which has gone before, invert- 
ing the usual order. §39. 

16. ὁμομήτριον : Gen. 461%. — τὴν 
μεσημβρίαν : ὃ 55. : 

18. τοῦ συκοφαντῆσαι.... τοῦ λα- 


βεῖν : ὃ 59. 


134 SELECTIONS FROM THE SEPTUAGINT 


Genesis XLIII 19 
lal ε a Ν > / Ce “A A ε A > 
φαντῆσαι ἡμᾶς Kat ἐπιθέσθαι ἡμῖν, τοῦ λαβεῖν ἡμᾶς εἰς 
ὃ Ν Ν + €. A398 19 λθό δὲ Ν Ἂν 
παῖδας καὶ τοὺς ὄνους ἡμῶν. προσελθόντες δὲ πρὸς τὸν 
» \ “ὡς “ » 3 Ν 5 Γὰ > ἀν > σ 
ἄνθρωπον τὸν ἐπὶ τοῦ οἴκου Ἰωσὴφ ἐλάλησαν αὐτῷ ἐν τῷ 
πυλῶνι τοῦ οἴκου ""λέγοντες “ Δεόμεθα, κύριε: κατέβημεν τὴν 
9 ‘ , , 21 a eee eg ¥ > 
ἀρχὴν πρίασθαι Bpopata: “Kal ἐγένετο ἡνίκα ἤλθομεν εἰς 
A , nw 
τὸ καταλῦσαι καὶ ἠνοίξαμεν τοὺς μαρσίππους ἡμῶν, Kal τόδε 
τὸ ἀργύριον ἑκάστου ἐν τῷ μαρσίππῳ αὐτοῦ. τὸ ἀργύριον 
ἡμῶν ἐν σταθμῷ ἀπεστρέψαμεν νῦν ἐν τοῖς μαρσίπποις 
ἡμῶν, “καὶ ἀργύριον ἕτερον ἠνέγκαμεν μεθ᾽ ἑαυτῶν ἀγορά- 
σαι βρώματα᾽ οὐκ οἴδαμεν τίς ἐνέβαλεν τὸ ἀργύριον εἰς 
A Kz A + 
τοὺς μαρσίππους ἡμῶν. “᾿εἶπεν δὲ αὐτοῖς ὁ ἄνθρωπος 
““Ἵλεως ὑμῖν, μὴ φοβεῖσθε- ὁ θεὸς ὑμῶν καὶ ὁ θεὸς τῶν πατέ- 
ρων ὑμῶν ἔδωκεν ὑμῖν θησαυροὺς ἐν τοῖς μαρσίπποις ὑμῶν * 
\ de > 4 Cs & 1) aN 3 / 2) οἶδ τ, ais \ 
TO δὲ ἀργύριον ὑμῶν EvOoKLMoUY ἀπέχω. καὶ ἐξήγαγεν πρὸς 
3 Ἅ Σ 4 94 \ » "ὃ 4 Ν “ὃ 3 ea 
αὐτοὺς Συμεών, “καὶ ἤνεγκεν ὕδωρ νίψαι τοὺς πόδας αὐτῶν, 
καὶ ἤνεγκεν χορτάσματα τοῖς ὄνοις αὐτῶν. “ἡτοίμασαν 
Ν Ν A ν a > A > Ν | ipeatye ¥ 
δὲ τὰ δῶρα ἕως τοῦ ἐλθεῖν Ἰωσὴφ μεσημβρίᾳ᾽ ἤκουσαν 
~~ 5 “~ 

yap ὅτι ἐκεῖ μέλλει ἀριστᾷν. “εἰσῆλθεν δὲ Ἰωσὴφ εἰς 
τὴν οἰκίαν, καὶ προσήνεγκαν αὐτῷ τὰ δῶρα ἃ εἶχον ἐν ταῖς 
χερσὶν αὐτῶν εἰς τὸν οἶκον, καὶ προσεκύνησαν αὐτῷ ἐπὶ πρόσ- 
5.) Ἂ, Ἁ A 27 > ’ δὲ 3 4. “TI »᾿ ΔῸΣ 

ὠπον ἐπὶ τὴν γῆν. ἠρώτησεν δὲ αὐτούς ““Πῶς ἔχετε ; 
. 5 9 Rg RB ε ΄ ε \ ἢ ται τὰ , a 
καὶ εἶπεν αὕτοις “ Ki ὑγιαίνει ὁ πατὴρ ὑμῶν ὁ πρεσβύτερος ὃν 
apodosis. 


20. κατέβημεν : for καταβάντες κατέ- § 40.—év σταθμῷ : in full 


βημεν, the Hebrew idiom being for once 
neglected where it seems to have no 
particular force. 

21. εἰς τὸ καταλῦσαι: the Hebrew 
word rendered ‘ lodging-place’ in the 
R.V. seems to have been understood 
by the Greek translator of the process 
of putting up for the night. Josephus 
(Ant. 11 6 ὃ 6) has here κατ᾽ οἶκον. --- 
καὶ τόδε: this second καί marks the 


weight. 

23. “Trews ὑμῖν : 86. εἴη ὁ Θεός. Cp. 
i Chr. 1119 ἕλεώς μοι ὁ θεὸς τοῦ ποιῆσαι 
τὸ ῥῆμα τοῦτο: Mt. 162, R.V. * Peace 
be to you.’ The Hebrew word here used 
is connected with the Arabic salaam. 
—evSoxipotv ἀπέχω: I have to my 
Sull satisfaction. Cp. Mt. 6? ἀπέχουσι 
τὸν μισθὸν αὐτῶν. The Hebrew is simply 
‘Your money came to me.’ 


I. THE STORY OF JOSEPH 135 


Genesis XLIII 34 
~ 9° A 5S ε 7 ε Aw 
εἴπατε; ἔτι ζῇ; ot δὲ εἶπαν “Ὑγιαίνει ὁ παῖς σου ὁ πατὴρ 
ε “ » 2) \ > (a4 Ἐὐλ \ e 3» θ =a 3 A ~ 
ἡμῶν, ἔτι ζῃ. καὶ εἶπεν ““ Εὐλογητὸς ὁ ἄνθρωπος ἐκεῖνος τῷ 
na») 29 5 , \ A 
ew. ἀναβλέψας δὲ τοῖς 


ὀφθαλμοῖς Ἰωσὴφ ἴδεν Βενιαμεὶν τὸν ἀδελφὸν αὐτοῦ τὸν ὁμο- 


‘ 4 4 
Kal κύψαντες προσεκύνησαν. 


μήτριον, καὶ εἶπεν αὐτοῖς “ Οὗτός ἐστιν ὁ ἀδελφὸς ὑμῶν ὁ νεώ- 
τερος, ὃν εἴπατε πρὸς μὲ ἀγαγεῖν ;” καὶ εἶπεν ““ Ὁ θεὸς ἐλεή- 
σαι σε, τέκνον. "ἐταράχθη δὲ Ἰωσήφ: συνεστρέφετο γὰρ 
τὰ ἔντερα αὐτοῦ ἐπὶ τῷ ἀδελφῷ αὐτοῦ, καὶ ἐζήτει κλαῦσαι" 


A 
31 καὶ νιψάμενος 


3 \ x = § \ ~ ¥ . A 
εἰσελθὼν δὲ εἰς TO ταμιεῖον ἔκλαυσεν Exel. 
\ ΄ 3 θὰ > ΄ δον ἫΝ {{ , 

τὸ πρόσωπον ἐξελθὼν ἐνεκρατεύσατο, καὶ εἶπεν “ Tlapadere 
» ” 92. ._\ , 2 κα , i ag: ἢ ae 
ἄρτους. καὶ παρέθηκαν αὐτῷ μόνῳ, καὶ αὐτοῖς καθ᾽ ἑαυ- 
τούς, καὶ τοῖς Αἰγυπτίοις τοῖς συνδειπνοῦσιν μετ᾽ αὐτοῦ Kal” 
ἑαυτούς " οὐ γὰρ ἐδύναντο οἱ Αἰγύπτιοι συνεσθίειν μετὰ τῶν 
> / μή 4 , > “A > ’ A 
EBpaiwy ἄρτους, βδέλυγμα γάρ ἐστιν τοῖς Αἰγυπτίοις πᾶς 

Ν , 83 2 qi) de > ΄, 3 AD ἸΣ 
ποιμὴν προβάτων. ἐκάθισαν δὲ ἐναντίον αὐτοῦ, ὁ πρω- 
τότοκος κατὰ τὰ πρεσβεῖα αὐτοῦ καὶ ὁ νεώτερος κατὰ τὴν 
νεότητα αὐτοῦ ᾿ ἐξίσταντο δὲ οἱ ἄνθρωποι ἕκαστος πρὸς τὸν 
LO N \ 3 ἊΝ 84 5 δὲ (ὃ 3 > A Ν > oe. 
ἀδελφὸν αὐτοῦ. ἦραν δὲ μερίδα Tap αὐτοῦ πρὸς αὐτούς 
5 , “. δ \ ‘\ A Ν ’, ’ 
ἐμεγαλύνθη δὲ ἡ μερὶς Βενιαμεὶν παρὰ τὰς μερίδας πάντων 
ld ἣν ἈΝ > / » Ν a Sg 4 
πενταπλασίως πρὸς Tas ἐκείνων. ἔπιον δὲ Kal ἐμεθύσθησαν 
3 A 

μετ᾽ αὐτοῦ. 


28. ὁ παῖς σου: thy servant. See 33. ἐξίσταντο: the word which 


4079 n.— καὶ εἶπεν... τῷ θεῷ : not in 
the Hebrew. 

29. εἴπατε: = ye promised. 

30. συνεστρέφετο KTA.: = ‘his 
heart yearned over his brother.’ — 
ταμιεῖον: cp. Mt. 6° for this use of 
ταμιεῖον aS a private chamber. ὃ 10. 

31. ἐνεκρατεύσατο: he controlled 
himself. 

32. βδέλυγμα... πᾶς ποιμὴν προ- 
Bareav: cp. 4038, Nothing further is 
known on this subject. 


commonly expresses the feeling of 
surprise is here used for the expres- 
sion of that feeling. — ἔκαστος πρὸς τὸν 
ἀδελφὸν αὐτοῦ: each to his brother = 
to one another. The Hebrew is ‘ each 
to his neighbour.’ 

84. ἦραν : sc. of παῖδες. --- ἐμεγα- 
λύνθη... παρά: 378 η. The general 
statement ‘ was larger than’ is further 
specified by πενταπλασίως πρὸς Tas éxel- 
νων. For another illustration of the 
principle of helping one ‘as you love 


136 SELECTIONS FROM THE SEPTUAGINT 


Genesis XLIV 1 
1 A νῷ , > A Ἂν a. oN “A 5.2 3 lal ’ 
Καὶ ἐνετεΐλατο Ιωσὴφ T@ OVTL ETL ΤῊΣ OLKLAS αὐτου λέγων 


ἐξ Πλήσατε τοὺς μαρσίππους τῶν ἀνθρώπων βρωμάτων ὅσα 
ἐὰν δύνωνται ὧραι, καὶ ἐμβάλατε ἑ ἑκάστου τὸ ἀργύριον ἐπὶ τοῦ 
στόματος τοῦ μαρσίππου αὐτοῦ " “καὶ τὸ κόνδυ μου τὸ apye 
ροῦν ἐμβάλατε εἰς τὸν μάρσιππον τοῦ νεωτέρου, Kal τὴν 
3 / \ Ν Ν ean > Ν 
ἐγενήθη δὲ κατὰ τὸ ῥῆμα Ἰωσὴφ 
ΟΝ Στ Werte te > 
TO πρωὶ διέφαυσεν Kat οἱ ἄνθρωποι ἀπε- 


κ΄ ᾽’ a>) 

τιμὴν τοῦ σίτου αὐτοῦ. 

Ν 53 
καθὼς εἶπεν. 
ld 9 Ν Ἁ δ᾿ χὰ - ae 43 λθ , de 7, A 
στάλησαν, αὐτοὶ Kal οἱ ὄνοι αὐτῶν. ἐξελθόντων δὲ αὐτῶν 
A , > 3 ’ὔὕ ’ \ 35 Ν Ss “~ 5 A La) 
τὴν πόλιν οὐκ ἀπέσχον μακράν, καὶ Ἰωσὴφ εἶπεν τῷ ἐπὶ τῆς 
3-2 5 ἴω λέ ςς 3 Ν 3 δί 5 ,ὕ ων 5 A , 
οἰκίας αὐτοῦ λέγων ““᾿Αναστὰς ἐπιδίωξον ὀπίσω τῶν ἀνθρώ- 
\ ’ 3 4 \ 5 “A 5 “A ¢ rank 5 
πων καὶ καταλήμψῃ αὐτούς, καὶ ἐρεῖς αὐτοῖς “ Τί ὅτι ἀνταπε- 
4 ’ Ἀ » Ἁ ~ Y ’ὔ 5 4 ᾽ὔὕ . 
δώκατέ μοι πονηρὰ ἀντὶ καλῶν ; ἵνα τί ἐκλέψατέ pov τὸ 
, \ 5 ΄ δ » “ ’ 5 5 - 4 ε 4 ’͵ 
κόνδυ τὸ ἀργυροῦν ; "οὐ τοῦτό ἐστιν ἐν ᾧ πίνει 6 κύριός 
Ἁ Aw > , 5 “ Ν 

μου; αὐτὸς δὲ οἰωνισμῷ οἰωνίζεται ἐν αὐτῷ πονηρὰ συντε- 





999 
τέλεσθε ἃ πεποιήκατε. 
τὰ ῥήματα ταῦτα. 


him’ see Xen. Cyrop. I 3 ὃ 6, where 
Astyages helps Cyrus so largely to 
meat that the boy has to distribute it 
among the servants. Josephus (Anté. 
II 6 § 6) softens down πενταπλασίως 
into διπλασίοισι polpas. The im- 
portance here assigned to Benjamin 
has been used as an argument 
that this legend took shape in the 
time of Saul, who belonged to that 
tribe. 

1. ὅσα ἐάν: ὃ 105. — ἐμβάλατε: 
imperative from aorist ἐνέβαλα. ὃ 18, 

2. κόνδυ: drinking-cup. Outside 
this chapter the word occurs in the 
LXX only in Is, 8117, 22... A plural κόνδυα 
is used in a letter of Alexander the 
Great to the satraps of Asia quoted 
by Athen. 784 a. Hence it has been 
inferred that the word is Persian. 


6.¢_\ δὲ δοιὰ ΤῊ ἂν 4. Ὁ Ἂς ᾿ 

εὑρὼν ὃὲ αὐτοὺς εἶπεν αὐτοῖς κατὰ 
δ τ ἫΝ “A ν , A 

Tot δὲ εἶπον αὐτῷ “Iva τί λαλεῖ ὁ κύριος 


Josephus (Ant. II 6 ὃ 7) has here 
σκύφος. 

3. τὸ πρωὶ διέφαυσεν : τὸ πρωί is 
adverbial (40°n.) and διέφαυσεν in- 
transitive. 

4. ἐξελθόντων... ἀπέσχον : ὃ 58, 
- καὶ Ἰωσήφ: in such paratactical 
constructions καί may be rendered in 
English by ‘when.’ This use of καί is 
found in classical authors, e.g. Plat. 
Euthd. 273 A,277B. Cp. Verg. din.: 

nec longum tempus et ingens 

exiit ad celum ramis felicibus 
arbos. 

-- ὀπίσω τῶν ἀνθρώπων : unclassical 

substitute for μετὰ τοὺς ἀνθρώπους. § 97. 

- καταλήμψῃ . .. ἐρεῖς : jussive fu- 
tures. ὃ 74. 

5. οἰωνισμῷ οἰωνίζεται : cognate 
dative. Cp. 15. § 61. 


I. THE STORY OF JOSEPH 137 


Genesis XLIV 18 
κατὰ τὰ ῥήματα ταῦτα; μὴ γένοιτο τοῖς παισίν σου ποιῆσαι 
“Ὁ -~ \ ~ 
τὸ ῥῆμα τοῦτο. “εἰ TO μὲν ἀργύριον ὃ εὕραμεν ἐν τοῖς 
A Q \ Στ 
μαρσίπποις ἡμῶν ἀπεστρέψαμεν πρὸς σὲ ἐκ γῆς Χανάαν, 
“- “ » “ ’ὔ 
πῶς ἂν κλέψαιμεν ἐκ τοῦ οἴκου τοῦ κυρίου σου ἀργύριον ἢ 
5. Ὁ - A 
χρυσίον; ‘rap’ @ ἂν εὑρεθῇ τὸ κόνδυ τῶν παίδων σου, ἀποθνη- 
, 5 ι' ἂ A de 3 ΄ θ to Ἂν ’, ε we. 4 29 10 ¢ 
σκέτω᾽ καὶ ἡμεῖς δὲ ἐσόμεθα παῖδες TW κυρίῳ ἡμῶν. ὁ 
Ν Φ (44 \ ἴω ε ’ σ » - e » 3 
δὲ εἶπεν “ Kal νῦν ὡς λέγετε, οὕτως ἔσται᾽ ὃ ἄνθρωπος παρ 
@ +R ε An \ , 5 - » A ε a δὲ » θ 
ᾧ ἂν εὑρεθῃ τὸ κόνδυ, αὐτὸς ἔσται μου παῖς, ὑμεῖς OE ἐσεσθε 
799 1...» \ A y \ , 
καθαροί. καὶ ἔσπευσαν καὶ καθεῖλαν ἕκαστος τὸν μάρ- 
“ Ν an x 4 ’ 
σιππον αὐτοῦ ἐπὶ τὴν γῆν, καὶ ἤνοιξεν ἕκαστος τὸν μάρσιπ- 
Ἀπ’ Ψὴ 12> , a es, A ΄, > , 
πον αὐτοῦ. ἠρεύνα δὲ ἀπὸ τοῦ πρεσβυτέρου ἀρξάμενος 
9 > \ \ \ a \ A 
ἕως ἦλθεν ἐπὶ τὸν νεώτερον, καὶ εὗρεν TO κόνδυ ἐν τῷ μαρ- 
, - 2 , ἡ -- καὶ 5 ΄ ἕ ἣν δι oh - κ \ 
σίππῳ τῷ Βενιαμείν. καὶ διέρρηξαν τὰ ἱμάτια αὐτῶν, καὶ 
ν \ , κι Ν \ 3 A 
ἐπέθηκαν ἕκαστος τὸν μάρσιππον αὐτοῦ ἐπὶ TOV ονον αὐτου, 
Ν 3 “ > 
καὶ ἐπέστρεψαν εἰς τὴν πόλιν. “εἰσῆλθεν δὲ ᾿Ιούδας καὶ 
ε. ᾿ ὃ Ν > a i. 4 ᾽ὔ »» 9 ~ »* 9 a. \ » 
οἱ ἀδελφοὶ αὐτοῦ πρὸς Iwand, ἔτι αὐτοῦ ὄντος ἐκεῖ καὶ ἔπε- 
3 ’ 3 δ & ‘ A 15 Φ δὲ 5 ee v4 
σον ἐναντίον αὐτοῦ ἐπὶ τὴν γῆν. εἶπεν δὲ αὐτοῖς Ἰωσήφ 
’ \ “~ lal ¥ ‘9 aA 
“Ti τὸ πρᾶγμα τοῦτο ἐποιήσατε; οὐκ οἴδατε OTL οἰωνισμῷ 
5 A ¥ a > 
οἰωνιεῖται ἄνθρωπος οἷος ἐγώ ;᾽ “εἶπεν δὲ ᾿Ιούδας “Τί ἀντε- 
τὰς A , Δ / X ΄ x , ὃ θῶ ε δὲ 
ροῦμεν τῷ κυρίῳ ἢ τί λαλήσωμεν ἢ τί δικαιωθῶμεν ; ὃ δὲ 
ἊΣ Ἅ Ν 3 ’, a , > yee. δι κῶν 
θεὸς εὗρεν τὴν ἀδικίαν τῶν παίδων σου ἰδού ἐσμεν οἰκέται 
A , ε ων Ν ε A Ν > So ε 6 Ν ’ ὃ 2) 
τῷ κυρίῳ ἡμῶν, καὶ ἡμεῖς καὶ παρ᾽ ᾧ εὑρέθη τὸ κόνὸου. 
κα ‘3 A A A 
τ εἶπεν δὲ Ἰωσήφ “ My μοι γένοιτο ποιῆσαι TO ῥῆμα τοῦτο᾽ 
ε » θ 3 Ol ε 6 \ ’ ὃ δ΄ | » 
ὁ ἄνθρωπος παρ᾽ ᾧ εὑρέθη τὸ κόνδυ, αὐτὸς ἔσται μου 
val A ἥν ΑἸ ὟΝ 
παῖς" ὑμεῖς δὲ ἀνάβητε μετὰ σωτηρίας πρὸς τὸν πατέρα 


ΜᾺ 3) 3 A > ΄ 
ὑμῶν. 'Eyyloas δὲ αὐτῷ Ἰούδας εἶπεν “Δέομαι, κύριε" 


7. τὸ ῥῆμα τοῦτο: cp.17. See 3909 η, 
8. εὕραμεν: ὃ 18. --- ἀργύριον ἢ 
χρυσίον: for the concurrence of the 
two diminutives cp. Ar. Eq. 472: 
kal ταῦτα μ᾽ οὔτ᾽ ἀργύριον οὔτε χρυσίον 
διδοὺς ἀναπείσεις. 


11. καθεῖλαν : ὃ 18. 

18. ἐπέστρεψαν : returned. The 
intransitive use of this verb is very 
common in the LXX. Cp. Mt. 1214 
ἐπιστρέψω εἰς τὸν οἶκον μου. 


16. ἀντεροῦμεν, λαλήσωμεν : 453: ἢ. 


138 SELECTIONS FROM THE SEPTUAGINT 
Genesis XLIV 19 
λαλησάτω 6 παῖς σου ῥῆμα ἐναντίον cov, Kat μὴ θυμωθῆς 
Ή βρημ ᾽ μη συμωνῃ 
a δ ῳ Ἂς 4 Ν Φ , 1. 2 RE 86 
τῷ TALOL σου, OTL σὺ εἰ μετὰ Φαραώ. κύριε, σὺ ἡρώτη- 
x τὸ , λέ ξ > ¥ ,ὕ a LO , 3 
σας τοὺς παϊδᾶάς σου λέγων “ Εἰ ἔχετε πατέρα ἢ a ελφόν ; 
20 Ἁ » “~ ’ὔ ἐν ε A Ν 4 A 
Kal εἴπαμεν τῷ κυρίῳ “ ἔστιν ἡμῖν πατὴρ πρεσβύτερος, καὶ 
δί , , 5 ἊὉ Pe LO \ 3 “a 3 4 
παιδίον νεώτερον γήρως αὐτῷ, Kal ὁ ἀδελφὸς αὐτοῦ ἀπέθανεν, 
a. XK δὲ , ε ,ὕ ἴω Ν > ἴω ε δὲ Ν > 8 
AUTOS O€ μόνος ὑπελείφθη τῷ πατρὶ αὐτοῦ, O OE πατὴρ αὐτὸν 
ἠγάπησεν “᾿Γεἶπας δὲ τοῖς παισίν σου ὅτι ‘ Καταγάγετε 


299 \ εν 
και εἰπᾶμεν TW 


ἣν τιν, \ /, 4 2 A 3 A?) 
αὐτὸν πρὸς μέ, Kal ἐπιμελοῦμαι αὐτοῦ. 
δι ey ὃ ,΄ \ δέ A X ee 
κυρίῳ ‘Ov δυνήσεται TO παιδίον καταλιπεῖν TOY πατέρα" ἐὰν 
δὲ , X , 9 θ κ᾿ ᾽ 23 _ δὲ 53 a 
€ καταλείπῃ τὸν πατέρα, ἀποθανεῖται. σὺ O€ εἶπας τοῖς 
’ ζ Ἐ Ν \ ma e€ LO λ Ν ε ~ ε ’ὔ θ᾽ 
παισίν σου ‘ Kav μὴ καταβῃ ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος με 
ῬΆΙΩ 3 θ ΄ θ ¥ ΩΣ a \ , ΄, ? 42 2 
ὑμῶν, ov προσθήσεσθε ETL ἰδεῖν TO TPOTWTTOV μου. eye 
δὲ ΟΝ ὦ > I 5 \ \ τὸ 4 / δὲ Εν 
VETO O€ ἡνίκα ἀνέβημεν πρὸς τὸν παϊδά σου πατέρα ὃὲ ἡμῶν, 
3 , Fs νι A / 95 Φ \ ΟΝ 
ἀπηγγείλαμεν αὐτῷ TA ῥήματα TOU κυρίου. εἶπεν δὲ ἡμῖν 
ε Ν ε “A ‘B δί aN > 4 ε ~ κε ee 
ὁ πατὴρ ἡμῶν ‘ Badioate πάλιν, ἀγοράσατε ἡμῖν μικρὰ Bow 
ata. “ἡμεῖς δὲ εἴπαμεν “Οὐ δυνησόμεθα καταβῆναι" 
πα: ype * Ὥσομ n 
> ἴων ’ > ““ 
ἀλλ᾽ εἰ μὲν ὁ ἀδελφὸς ἡμῶν ὁ νεώτερος καταβαίνει μεθ᾽ ἡμῶν, 
καταβησόμεθα" οὐ γὰρ δυνησόμεθα ἰδεῖν τὸ πρόσωπον τοῦ 
nw lal A » “ >) 
ἀνθρώπου, τοῦ ἀδελφοῦ τοῦ νεωτέρου μὴ ὄντος μεθ᾽ ἡμῶν. 
ΟἹ Φ δὲ ε A ε Ν ξ \ ie. -_N σῶν a ’, 
εἶπεν O€ ὁ TALS σου ὃ πατὴρ ἡμῶν πρὸς ἡμᾶς “ Ὑμεῖς γινῶώ- 
ψ δύ » , ε i eile ae 5Χθ ¢. ἴῷ. . Bose 
σκετε ὅτι δύο ἔτεκέν μοι ἡ γυνή" “Kal ἐξῆλθεν ὁ εἷς ἀπ 
é A Wy “<@ ΄ ΄, 9 Ν > iS .. ὃς : 
μοῦ, καὶ εἴπατε “ Θηριόβρωτος γέγονεν, καὶ οὐκ LOOY αὐτὸν 
¥ 99 3% > X / Ν A 3 , \ 
ἔτι. ἐὰν οὖν λάβητε καὶ τοῦτον ἐκ προσώπου μου Kal 
nw ΕἸ wn , 3 Aa Ὁ A“ Ἀ 4 , Ν ~ 
συμβῇ αὐτῷ μαλακία ἐν TH ὁδῷ, Kal κατάξετέ μου τὸ γῆρας 
Ν ΄ > ἊΣ ’ 80. ca SiN, > , Ν 
μετὰ λύπης εἰς adov. νῦν οὖν ἐὰν εἰσπορεύομαι πρὸς 
{ 

AQ 7 » Wh Sree. Ν Ν , Ἂν; ταν > 
τὸν παῖδά σου πατέρα δὲ ἡμῶν, Kal τὸ παιδάριον μὴ ἢ μεθ 
ε A ε δὲ Ἀ 3 wn 35 , 9 A , “ ᾿ 
ἡμῶν, n ὃε ψυχὴ αὑτοῦ ἐκκρέμαται ἐκ τῆς τούτου ψυχῆς 


18. μετὰ Φαραώ : μετά here means’ fere: the καί introduces the apodosis. 
on α level with. § 40. 

21. ὅτι: 37% n, 30. ἐὰν εἰσπορεύομαι: ὃ 104. --- ἣ 

23. προσθήσεσθε ἔτι ἰδεῖν : § 115. δὲ ψυχὴ κτλ.: this clause is thrown 

29. μαλακία: 424 n.— καὶ κατά. in parenthetically as a reason for the 


I. THE STORY OF JOSEPH 139 


Genesis XLV 7 
81 Ἂν τᾶν 3 A io A Se Sn Ν ὃ ΄, θ᾽ ε A 
καὶ ἔσται EV τῷ ἰδεῖν αὐτὸν μὴ ὃν TO παιδάριον μεθ᾽ ἡμῶν, 
Ἀ ’ a“ ’,ὕ Ν ~ A 
τελευτήσει, Kal κατάξουσιν οἱ παῖδές σου τὸ γῆρας τοῦ 
89. 6 γὰρ 
A 3 ὃ “ὃ Ἀ δί \ wn Ν ’ 4 > \ 
παῖς σου ἐκδέδεκται TO παιδίον Tapa τοῦ πατρὸς λέγων “᾽Εὰν 


Ε / Ν SMG - “ bee J ’ 3 ν 
παιδός σου πατρὸς δὲ ἡμῶν per ὀδύνης εἰς ἄδου. 


\ ’ Ἁ Ν ’ 4, / 
μὴ ἀγάγω αὐτὸν πρὸς σὲ Kal στήσω αὐτὸν ἐναντίον σου, 
»» ’ 
ἡμαρτηκὼς ἔσομαι πρὸς τὸν πατέρα πάσας τὰς ἡμέρας. 
lal > lal “A \ “ / > ἴω 
Bydv οὖν παραμενῶ σοι παῖς ἀντὶ τοῦ παιδίου, οἰκέτης τοῦ 


34 πῶς 


κυρίου - τὸ δὲ παιδίον ἀναβήτω μετὰ τῶν ἀδελφῶν. 
γὰρ ἀναβήσομαι πρὸς τὸν πατέρα, τοῦ παιδίου μὴ ὄντος͵ 
Py £ “A ν \ »* \ ᾿ς. a ε ΄, Ν ’ 3) 
μεθ᾽ ἡμῶν; ἵνα μὴ ἴδω τὰ κακὰ ἃ εὑρήσει τὸν πατέρα μου. 
1 Ν > ro , > \ Diy) 4 4 A 
Kat οὐκ ἠδύνατο ᾿Ιωσὴφ ἀνέχεσθαι πάντων τῶν παρεστη-. 
, 5 “ 5 3 > (a4 3 ’ὔ ’ 5 Rare A,» 
κότων αὐτῷ, ἀλλ᾽ εἶπεν ““᾿Ἐξαποστείλατε πάντας ἀπ᾽ ἐμοῦ 
καὶ 3 ’ὔ ie) \ ¥ ~ Ἵ np ε / > iC 
οὐ παριστήκει οὐδεὶς ETL τῷ Ἰωσὴφ ἡνίκα aveyvwpilero 
Ἰωσὴφ τοῖς ἀδελφοῖς αὐτοῦ. “καὶ ἀφῆκεν φωνὴν μετὰ 
a \ ,ὕ ε > ee \ 
κλαυθμοῦ" ἤκουσαν δὲ πάντες οἱ Αἰγύπτιοι, καὶ ἀκουστὸν 
art 2 > \ > , 3. 5 δὲ > \ \ ‘ 
ἐγένετο Els TOV οἶκον Φαραω. εἶπεν 0€ Ιωσὴφ πρὸς τοὺς 
ἀδελφοὺς αὐτοῦ “᾿Εγώ εἰμι Ἰωσὴφ ὁ ἀδελφὸς ὑμῶν, ὃν ἀπέ 
ὃ θ > ¥ Pay. ε / ὅν} Ν 3 280 
οσθε εἰς Αἴγυπτον᾽ ἔτι ὁ πατήρ μου ζῃ ;” καὶ οὐκ ἐδύναντο 
ε AN " gaa An en AE , θ , 4 \ 
ot ἀδελφοὶ ἀποκριθῆναι αὐτῷ: ἐταράχθησαν yap. -*Kal 
ey “ ἃ 
εἶπεν “᾿Εγώ εἰμι Ἰωσὴφ ὁ ἀδελφὸς ὑμῶν, ὃν ἀπέδοσθε εἰς 


5 


Αἴγυπτον. νῦν οὖν μὴ λυπεῖσθε, μηδὲ σκληρὸν ὑμῖν 


Fé ν 5 4 / @ “͵ Ν \ > ’ ’ ε 
φανήτω ὅτι ἀπέδοσθέ με ὧδε. ‘eis γὰρ ζωὴν ἀπέστειλέν με 6 


θεὸς ἔμπροσθεν ὑμῶν. τοῦτο γὰρ δεύτερον ἔτος λιμὸς ἐπὶ 
τῆς γῆς, καὶ ἔτι λοιπὰ πέντε ἔτη ἐν οἷς οὐκ ἔσται ἀροτρίασις 
Oe ” a ae , > , ε θ \ » ρ e a 
οὐδὲ auntos: ᾿ἀπέστειλεν yap pe ὁ θεὸς ἔμπροσθεν ὑμῶν, 
apodosis, which begins at καὶ ἔσται in 
vy. 31. 
82. ἐκδέδεκται : 439 n. 


2. ἀκουστὸν ἐγένετο : a substitute 
for ἠκούσθη ----ἰϊ was heard. § 72. 
6. ἀροτρίασις : ploughing. Only 


84. εὑρήσει : shall find, ie. come 
upon. 


1. ἀνέχεσθαι: endure. R.V. ‘re- 
frain himself before.’ — παριστήκει : 
= παρειστήκει. ὃ 37. 


here in LXX. From the simple verb 
ἀρόω is formed ἄροτρον denoting the in- 
strument ; from ἄροτρον again is formed 
averb ἀροτριάω (Jdg. 1418), and from this 
we have the abstract noun ἀροτρίᾶσις. 


140 SELECTIONS FROM THE SEPTUAGINT 
Genesis XLV § 
ε ’ ε A , te ΦᾺ can! A, 3 / 
ὑπολείπεσθαι ὑμῶν κατάλειμμα ἐπὶ τῆς γῆς καὶ ἐκθρέψαι 
ὑμῶν κατάλειψιν μεγάλην. νῦν οὖν οὐχ ὑμεῖς με ἀπεστάλ- 
@ 3 9 ἃ ε , ἀν ἃ ΄ ΄ ε ΄ Ν 
κατε ὧδε, ἀλλ᾽ ἢ ὁ θεός - καὶ ἐποίησέν με ὡς πατέρα Φαραὼ 
‘a » “ Ν A ’ A 
Kal κύριον παντὸς τοῦ οἴκου αὐτοῦ Kal ἄρχοντα πάσης γῆς 
Αἰγύπτου. “σπεύσαντες οὖν ἀνάβητε πρὸς τὸν πατέρα μου 
“A 3 3 
καὶ εἴπατε αὐτῷ “ Τάδε λέγει ὁ υἱός σου Ἰωσήφ “Ἐποίησέν με 
ε \ f , aA ϑ- κυ h , > \ , 
6 θεὸς κύριον πάσης γῆς Αἰγύπτου: κατάβηθι οὖν πρὸς μέ, 
A 8 , χῇ ΣΤᾺ ΄ > a , > , \ 
Kal μὴ pelvys* “Kat κατοικήσεις ev yn Γέσεμ ApaBtas, καὶ 
ἔσῃ ἐγγύς μου σὺ καὶ οἱ viol σου Kal οἱ υἱοὶ τῶν υἱῶν σου, 
\ ΄ ΄ ἈΝ ΤῈ ΄ ν 9 S39. UA. ee 
τὰ πρόβατά σου καὶ at βόες σου Kal ὅσα σοὶ ἐκεῖ - “καὶ 
- , 3 τς," oe N , » Mae Τα Φ- A 
ἐκθρέψω σε ἐκεῖ, ἔτι yap πέντε ETH yds’ Wa μὴ ἐκτριβῇς 
Ἀ Ν ε Mn Ἁ “4 Ν ε ’ ’ 99 9 12 iO Ν 
σὺ καὶ οἱ Viol σου καὶ πάντα τὰ ὑπάρχοντά σου. ἰδοὺ 
A Ν Ν a 
ot ὀφθαλμοὶ ὑμῶν βλέπουσιν καὶ ot ὀφθαλμοὶ Βενιαμεὶν τοῦ 
5 A“ 4 \ rd \ ΄“ A ε La 
ἀδελφοῦ pov ὅτι TO στόμα pov TO λαλοῦν πρὸς ὑμᾶς. 
la ‘A Ν Ν 
᾿δ ἀπαγγείλατε οὖν τῷ πατρί μου πᾶσαν τὴν δόξαν μου τὴν 
»» , A 
ἐν Αἰγύπτῳ καὶ ὅσα ἴδετε, Kal ταχύναντες καταγάγετε TOV 
, ΟΝ ας Pe ee > eNO ς ἜΘΟΥ 
πατέρα μου ὧδε. καὶ ἐπιπεσὼν ἐπὶ τὸν τράχηλον Βενια- 
Ν “ 3 A > a) 3 ’ὔ 3... ψ ον Ά \ 
μεὶν τοῦ ἀδελφοῦ αὐτοῦ ἐπέπεσεν ἐπ᾽ αὐτῷ, καὶ Βενιαμεὶν 


16 καὶ καταφιλήσας πάν- 


» ee! “Ὁ ΄ > ‘al 

ἔκλαυσεν ἐπὶ τῷ τραχήλῳ αὐτοῦ. 
‘ 3 Ἂν 3 ay ΒΕ, 3 A X Ν la 

Tas TOUS ἀδελφοὺς αὐτοῦ ἔκλαυσεν ἐπ᾽ αὐτοῖς, Kal μετὰ ταῦτα 


ἐλάλησαν οἱ ἀδελφοὶ αὐτοῦ πρὸς αὐτόν. “Kat διε- 


7. καὶ ἐκθρέψαι κτλ. : and to rear 
up from you a great leaving (= pos- 
terity). Κατάλειψις seems to be used 
for variety in the same sense as xard- 
λειμμα. 

8. GAN’ ἢ ὁ θεός : § 108. — ὡς πατέρα 
Φαραώ : the same expression is used in 
the Egyptian tales of a trusted officer. 

10. Γέσεμ ᾿Αραβίας: Goshen in 
Arabia. ’ApaBias is an addition of the 
LXX, which causes a verbal contra- 
diction between this passage and 4727 ; 
but ‘Arabia’ is here supposed to be 


the name of a ‘nome’ in Egypt. 
Goshen seems to have been the district 
watered by the Sweet Water Canal, 
lying to the east of the Delta, and 
bounded on the east by the Arabian 


Desert.—6o0a σοὶ ἐκεῖ: ἐκεῖ must be 


taken with ἔσῃ ἐγγύς μου at the begin- 
ning of the verse. There is another 
reading ἐστί, which is more probable, 
as there is nothing corresponding to 
ἐκεῖ in the Hebrew. 

14. ἐπιπεσών .. . ἐπέπεσεν : inten- 
sive participle. § 81. 


I. THE STORY OF JOSEPH 141 


Genesis XLV 23 

βοήθη ἡ φωνὴ εἰς τὸν οἶκον Φαραὼ λέγοντες ““Ἥκασιν οἱ 
ἀδελφοὶ Ἰωσήφ. ἐχάρη δὲ Φαραὼ καὶ ἡ θεραπεία αὐτοῦ. 
τ εἶπεν δὲ Φαραὼ πρὸς Ἰωσήφ “ Εἰπὸν τοῖς ἀδελφοῖς σου 
“Τοῦτο ποιήσατε" γεμίσατε τὰ πόρια ὑμῶν καὶ ἀπέλθατε εἰς 
γῆν Χανάαν, “kat παραλαβόντες τὸν πατέρα ὑμῶν καὶ τὰ 
ὑπάρχοντα ὑμῶν ἥκετε πρὸς μέ: καὶ δώσω ὑμῖν πάντων τῶν 


Ν 
19 σὺ 


> A > 4 Ἁ 4 A \ lal “ΟΡ. 
ἀγαθῶν Αἰγύπτου, καὶ φάγεσθε τὸν μυελὸν τῆς γῆς. 
δὲ » A A 5 A ¢ ε , > ~ > 4 
ἐ ἔντειλαι ταῦτα, λαβεῖν αὐτοῖς ‘auatas ἐκ γῆς Αἰγύπτου 
τοῖς παιδίοις ὑμῶν καὶ ταῖς γυναιξίν, καὶ ἀναλαβόντες τὸν 
, ε nw 4 20 \ A , A 3 
πατέρα ὑμῶν παραγίνεσθε- “᾿ καὶ μὴ φείσησθε τοῖς ὀφθαλ- 
μοῖς ὑμῶν τῶν σκευῶν, τὰ γὰρ πάντα ἀγαθὰ Αἰγύπτου ὑμῖν 
» > 99 21 3 4 δὲ WA e os ae / “5 δὲ 
EOTAL. ἐποίησαν OE οὕτως OL υἱοὶ σραήλ' ἔδωκεν O€ 
3 A 5 “A ε ’ὕ A A 5 ᾽ὔ e A \ nw 
Iwond αὐτοῖς ἁμάξας κατὰ Ta εἰρημένα ὑπὸ Φαραὼ τοῦ 
, A »ὦ 35 A 3 A > A ε ’ 

βασιλέως, καὶ ἔδωκεν αὐτοῖς ἐπισιτισμὸν εἰς τὴν ὁδόν. 
22 A » 28 ὃ Ν , A wn \ 28 

καὶ πᾶσιν ἔδωκεν δισσὰς στολάς, καὶ τῷ Βενιαμεὶν ἔδωκεν 
τριακοσίους χρυσοῦς καὶ πέντε ἀλλασσούσας στολάς " “Kat 
τῷ πατρὶ αὐτοῦ ἀπέστειλεν κατὰ τὰ αὐτά, καὶ δέκα ὄνους 
» 5 A ’ὕ »“ 5 Lal 5 4 A 4 e , 
αἴροντας ἀπὸ πάντων τῶν ἀγαθῶν Αἰγύπτου, Kat δέκα ἡμιό- 


16. λέγοντες : we may say that this 
participle agrees with the vague plural 
implied in διεβοήθη ἡ φωνή. § 112. 
--- κασιν : 4271}. --- ἣ θεραπεία αὐτοῦ : 
= his court. 

17. πόρια: -Ξπορεῖα, means of trans- 
port. §37. Here, no doubt, camels and 
asses. The Hebrew word means ‘cattle.’ 

18. ἥκετε : imperative of ἥκω. 

19. σὺ δὲ ἔντειλαι κτλ. : and do thou 
give this conmand, that they should 
take to them waggons from the land 
of Egypt for your children and women, 
and take ye your father and come. 
There is a sudden change of construc- 
tion from the oblique to the direct ora- 
tion. To substitute λάβετε ἑαυτοῖς for 
λαβεῖν αὐτοῖς makes the Greek run 


smoothly enough, but there is perhaps 
something amiss with the Hebrew at 
the beginning of the verse. 

20. καὶ μὴ φείσησθε κτλ.: and 
spare not your goods with your eyes, 
i.e. regard not the loss of them, a com- 
mon Hebrew phrase.—ra... πάντα 
ἀγαθά : the whole goods. ὃ 63. 

22. δισσάς : 4312 n. — τριακοσίους 
χρυσοῦς : 86. στατῆρας. The Hebrew is 
‘three hundred (shekels) of silver.’ 
Cp. 37 τ, --- ἀλλασσούσας στολάς : 
changes of raiment. Cp. Jdg. 1418 
τριάκοντα ἀλλασσομένας στολὰς ἱματίων. 

28. αἴροντας, αἱρούσας : the com- 
mon meaning of alpev in the LXX 
is ‘to carry.’ Cp. 465: i K. 1671, 177. 
— ἡμιόνους : Hebrew, ‘she-asses.’ 


SELECTIONS FROM THE SEPTUAGINT- 
Genesis XLV 24-28 
"“ἐἐξαπέστει- 


142 


» wn A nw 
vous αἰρούσας ἄρτους τῷ πατρὶ αὐτοῦ εἰς ὁδόν. 
λεν δὲ τοὺς ἀδελφοὺς αὐτοῦ καὶ ἐπορεύθησαν καὶ εἶπεν 
αὐτοῖς ““ Μὴ ὀργίζεσθε ἐν τῇ ὁδῷ. = kal ἀνέβησαν ἐξ Αἰ- 
, \ 4 > A , \ > Ν \ , 
γύπτου, kat ἦλθον εἰς γὴν Xavaav πρὸς ᾿Ιακὼβ τὸν πατέρα 
yin OREN. oe by λ ὥς ae % coe a 
αὐτῶν, “καὶ ἀνήγγειλαν αὐτῷ λέγοντες dru ““ὋὉ vids σου 


Δ Ν “ \ @ » , An a A? , 4). κ 
ωσὴφ ζῃ; και οὗτος APKEL πάσης τὴς γῆς Διγυπτου. και 
9 ,ὔ ε ὃ ’ὔ 5 , 5 Ν 3 ΨῈ > ~ 27 ᾿ς , 
ἐξέστη ἡ OLavoLa Τακώβ, οὐ yap ἐπίστευσεν αὕτοις. ἐλα- 


\ i, κα , RPh ΄, eye ὦ ΄ Ψ > 
λησαν δὲ αὐτῷ πάντα τὰ ῥηθέντα ὑπὸ ᾿Ιωσήφ, ὅσα εἶπεν 
3 oe) ‘\ Ν Ν ε ; ’ ἃ 3 ’ὔ 3 Ν 9 > 
avrots* ἰδὼν δὲ τὰς ἁμάξας as ἀπέστειλεν Ιωσὴφ ὥστε ava- 

A ἴω Ἂν la! 
λαβεῖν αὐτόν, ἀνεζωπύρησεν τὸ πνεῦμα ᾿Ιακὼβ τοῦ πατρὸς 
“ > 
αὐτῶν. “εἶπεν δὲ Ἰσραήλ “Μέγα pot ἐστιν εἰ ἔτι ὃ 
Ld > \ A \ 3, > \ Ν A“ 
vids pov Ἰωσὴφ ζῇ πορευθεὶς ὄψομαι αὐτὸν πρὸ Tov 
“ 3 
ἀποθανεῖν pe.’ 


24. Μὴ ὀργίζεσθε : the Greek trans- 
lators are at one with the English 
here: but a reminder not to quarrel is 
hardly in keeping with the magnanim- 
ity hitherto displayed by Joseph. The 
Hebrew word is wider than the Greek, 


and covers any form of mental disturb- 
ance. Perhaps Joseph is merely wish- 
ing his brothers a safe and comfortable 
journey. 

27. ἀνεζωπύρησεν : here intransi- 


tive; revived. 








INTRODUCTION TO THE STORY OF THE EXODUS 


Ir the story of Joseph may be viewed as a novel, the story of the 
Exodus belongs rather to the romance of history. Both narratives 
indeed have their national side. For the story of Joseph accounts 
for the Israelites coming into Egypt, while that of the Exodus 
accounts for their going out of it. And both also have their per. 
sonal side. For the story of the Exodus begins with the birth and 
upbringing of Moses and in its initial stages pursues merely his 
individual adventures. On the picturesqueness of the whole tale it 
is needless to dilate. Like Ulysses in beggar’s rags, its majesty 
shines even through the garb of a literal translation into Alexan- 
drian Greek. Subsequent Jewish imagination has enriched the life 
of Moses with additional details tending to the glorification of the 
national hero. Thus Josephus (Ant. II 9 § 2) introduces a story 
similar to that of the Magi and Herod in the First Gospel — how 
one of the sacred scribes of the Egyptians had prophesied to Pharaoh 
that a child was about to be born among the Hebrews who should 
humble the pride of Egypt, and how Pharaoh in consequence issued 
the edict that all male children should be put to death. But Moses, 
as Livy would say, was ‘due to the Fates,’ and, though set adrift on 
the Nile in his paper-boat, even as Romulus and Remus in their 
‘floating hull’? on the Tiber floods, he could not perish: for he 
carried with him the destinies, not so much of a nation as of a reli- 
gion. Help came to him in the form, not of a she-wolf and of a 
shepherd, but of the princess of the land and the daughter of the 
oppressor of his people. By her he was educated to become the 
saviour of his race. | 

The name of Pharaoh’s daughter, according to Josephus, was 
Thermuthis. Her first care was to provide a nurse for the child, 
and she tried with him one Egyptian woman after another, but he 
rejected the alien milk. Then Miriam, who was standing by, as 


1Liv. 11§6fluitantem alveum, quo expositi erant pueri. 
Be 143. 


144 SELECTIONS FROM THE SEPTUAGINT 


though a disinterested spectator, made the happy suggestion that 
the child might perhaps not refuse the breasts of one of his coun- 
trywomen, and was accordingly allowed to fetch his mother. 

Thermuthis was rewarded for her womanly compassion by the 
extraordinary beauty and intelligence developed in the child as he 
grew. People would turn round on the road and even leave their 
work to look at him. His stature too at the age of three was 
remarkable. Of all this we know nothing from the Old Testament 
beyond the hint in Exodus 2", that Moses was a goodly child. But 
the New Testament tells us that he was ‘divinely fair,’ adding that 
he ‘ was instructed in all the wisdom of the Egyptians’ and that ‘he 
was mighty in his words and works’ (Acts 7” ”). 

One day Thermuthis in the pride of her heart presented the child 
to her father, and even asked that he might be appointed heir to the 
throne. Pharaoh, willing to gratify her, took the infant in his arms 
and placed the royal. crown upon his head, with the result that it 
was dashed to the ground and trampled under foot by the babe. 
Then the sacred scribe, horror-stricken at the sight, exclaimed that 
this was the very child against whom he had already warned the 
king and insisted that he should be got rid of. But Pharaoh’s 
daughter hurried the boy out of the royal PEON A so that he lived 
to be the hope of the Hebrews. 

That Moses when grown up should have commenced his career by 
manslaughter and have fled in fear of Pharaoh’s vengeance was more 
than Josephus could bring himself to relate to a Gentile audience. 
So he quietly suppresses this part of the narrative and substitutes 
an account more gratifying to Jewish feeling. 

Egypt was being overrun by an invasion of Ethiopians and was 
in danger of utter destruction, when the Egyptians in their distress 
asked advice from God. They were told to call in the aid of ‘the 
Hebrew.’ Thereupon Pharaoh asked Thermuthis to let her son act 
as general. This she did after extracting an oath from the king 
that he would do no harm to the youth. Moses accordingly assumed 
the command and at once exhibited his superior intelligence. Had 
he taken his troops up the river, the enemy would have had notice 
of his approach; so he marched them overland through a country 
infested by dangerous reptiles and by those flying serpents, which 
we know from Herodotus also (II 75, 76) to have been among the 





ἱ 
: 
. 
| 


INTRODUCTION TO THE STORY OF THE EXODUS 145 


marvels of Egypt. Their wings, he says, were like those of bats. 
Moses however had provided himself with hutches full of ibises, 
which he opened on reaching the dangerous part of his route; and 
these pioneers easily cleared a way for his army. Then, falling 
suddenly upon the Ethiopians, he cooped them up into the royal 
city of Saba, which Cambyses afterwards called Meroe, after the 
name of his sister. Built on an island, this city was impregnable 
owing to its fortifications and dams. But what the war-god could 
not do was accomplished by the love-goddess. Tharbis, the daughter 
of the king of the Ethiopians, played the part of Tarpeia.’ Smitten 
with passion for the beautiful and brave youth who was attacking 
her country, she sent secret emissaries to arrange for the betrayal of 
the city, if only he would promise to marry her. This Moses con- 
sented to do and, after destroying the Ethiopians, returned in tri- 
umph to Egypt, only however to find that his life was in danger 
owing to the envy aroused by his success. That was why he had to 
fly from Egypt, not because, as in the Bible story, his spirit had 
been roused to wrath at the sight of the oppression of his country- 
men. 

Josephus however does not fail to record the gallantry with 
which Moses rescued the distressed maidens at the well, and how 
he was in consequence rewarded by the priest of Midian with the 
hand of one of his daughters. 

It will now be instructive to take a glance at the history of Moses 
as presented from an alien, though not hostile, source. Artapanus, 
whose name suggests a Persian origin, though his ideas are Greek, 
was used by Alexander Polyhistor, a contemporary of Sulla, as one 
of his authorities on the history of the Jews. According to this 
author, Merrhis, the daughter of King Palmanothes, being wedded by 
her father to Chenephres, king of the part of Egypt above Memphis 
(for at that time there were several kingdoms in Egypt), but having 
no children by him, adopted as her’son a Jewish infant, to whom 
she gave the name Moysos. This was he, who, when he grew to 
man’s estate, was known to the Greeks as Museus, the teacher of 
Orpheus, while among the Egyptians themselves he was called 
Hermes, because he taught the priests the sacred writing. He was 
the author of many inventions both for the benefit of Egypt and for 


1 Ts the resemblance of name more than accidental ? 


146 SELECTIONS FROM THE SEPTUAGINT 


the behoof of mankind, and it was he who sanctified cats and dogs 
and ibises. He was animated by a single-hearted desire to secure 
Chenephres on his throne, which was then exposed to mob-violence. 
Nevertheless his adoptive father looked upon him with suspicion and 
availed himself of an Ethiopic invasion as a seemly pretext for get- 
ting rid of him. He therefore put Moysos at the head of a rustic 
army of some 100,000 of his countrymen, acting apparently on the 
Roman principle with regard to the Jews that, if they perished, it 
was viledamnum. Moysos however and his followers carried on the 
war successfully for ten years, during which they had time to build 
the city of Hermopolis, where they consecrated the ibis; and Moysos 
himself so won the esteem even of his enemies, the Ethiopians, that 
they adopted from him the practice of circumcision. When the 
war at last came to a close, Moysos received but a cold welcome from 
Chenephres. His troops were partly despatched to the Egyptian 
frontier to keep guard and partly employed in replacing a brick 
temple in Diospolis by one of stone. As for Moysos himself, Chene- 
phres charged one Chanethoth with the task of getting rid of him. 
To this end, when Merrhis died, Chanethoth was sent along with 
Moysos to bury her beyond the borders of Egypt. Being warned 
however of the plot against his life, Mo¥sos contrived to bury 
Merrhis safely in an island-city, to which he gave the name of 


Meroe. Then by the advice of his brother Aaron he fled to Arabia, - 


managing on the way to kill Chanethoth, who had laid an ambush 
against him. In Arabia he married the daughter of Raguel, the 
king of those parts. His father-in-law wished to march against 
Egypt and secure the crown for his daughter and her husband: but 
Moysos dissuaded him from this purpose out of regard for his coun- 
trymen, who were in Pharaoh’s power. 

Shortly after this King Chenephres died of elephantiasis, being 
the first to be smitten with this disease, which was a judgement upon 
him owing to his having compelled the Jews to distinguish them- 
selves by wearing muslin instead of woollen garments. Moysos 
prayed to God that the oppression of his people might cease, where- 
upon a mysterious fire was seen burning from the ground, though 
there was no bush or timber of any sort in the place. Fleeing at 
first in alarm, Moysos was arrested by a divine voice which bade him 
march against Egypt and conduct his people to their ancient father- 








INTRODUCTION TO THE STORY OF THE EXODUS 147 


land. Encouraged hereby Moysos resolved to fulfil the divine com- 
mand. First however he went to Egypt to see his brother Aaron, 
whereupon the new king of Egypt asked him his business and, 
on receiving the reply that the Lord of the World had sent him to 
release the Jews, promptly put him into prison. But at night all the 
doors of the prison-house opened of their own accord; some of the 
guards died, others were overmastered by sleep, while the weapons 
of all were broken. Then Moysos went forth to the palace, where 
he found the gates open and the guards disabled, so that he could go 
in and waken the king, who asked him the name of the God on whose 
service he came. Into the ear of the still jeering monarch Moysos 
whispered the awful syllables, on hearing which the king fell 
speechless to the ground, and so remained until Moysos himself 
recalled him to life. So powerful was this name that a priest, who 
spoke slightingly of a tablet on which Moysos had written it, died 
immediately of convulsions. In spite of his recent experience the 
king still asked for a sign. Then Moysos flung down his rod, which 
turned into a serpent, and, as all shrank back from the hissing rep- 
tile, he took hold of it by the tail, when it again became a rod. 
Next he smote the Nile with his rod, whereupon it turned all 
colours* and overflowed the whole of Egypt. Then, as it went . 
down, its waters stank, the fishes died, and the people were perish- 
ing of thirst, when the king promised to let the Israelites go in a 
month, if Moysos would restore the river to its natural condition. 
Moysos, agreeing, struck the water with his rod and all was well. 
Then the king summoned the priests from beyond Memphis, threat- 
ening them with death and their temples with destruction, if they 
could not muster magic enough to cope with Moysos. Under this 
stimulus the priests succeeded in producing a serpent and changing 
the colour of the river, which so elated the king that he redoubled 
his oppression of the Jews. Then followed plague on plague. A 
blow of Moysos’ rod upon the earth brought forth winged creatures 
that hurt the Egyptians, so that their bodies were a mass of ulcers; 
then came frogs, locusts, and sand-flies. As the king had not yet 
learnt wisdom, Moysos brought on hail and earthquakes during the 
night, so that those who escaped the earthquakes perished by the 
hail, while those who avoided the hail were destroyed by the earth- 


1 Reading conjecturally πολύχρουν for πολύχουν. 


148 SELECTIONS FROM THE SEPTUAGINT 


quakes. At that time all the houses and most of the temples col- 
lapsed. This last lesson was effectual. The king let the people 
go; and they, having borrowed cups and raiment and all kinds of 
treasure, crossed the rivers on the side towards Arabia and came in 
three days to the Red Sea. There, so said the people of Memphis, 
Moysos, being acquainted with the country, waited for the ebb-tide 
and brought the multitude across on dry land. But the Heliopolli- 
tans add to the story that the king with a great force, accompanied 
by the sacred animals, came in pursuit of the Israelites, because 
they were carrying away the property of the Egyptians. Then 
a divine voice told Moysos to strike the sea with his rod, which 
being done, the floods parted, and the force went over on dry 
land. The Egyptians, having plunged in after it, were met by © 
a flashing fire in front, while behind them the sea closed over 
their road, so that they all perished. The Jews, thus miraculously 
released from danger, spent thirty years in the wilderness, during 
which they were fed on a kind of meal resembling millet and 
in colour as white as snow, which God rained on them from 
heaven. 

Artapanus adds a description of Moysos as being tall and of a 
ruddy hue, with long grey hair and a dignified appearance. The 
above exploits, he adds, were accomplished by Moysos when he was 
- about eighty-nine years old. 

The preceding narrative, which has been preserved by Eusebius 
(Preparatio Evangelica 1X 27), is interesting both in its resemblance 
to and its difference from the Bible story. It seems hardly to have 
received as much attention as it deserves. Among other things it 
shows that Josephus’ story of the war between Moses and the 
Ethiopians was at all events not invented by himself. The Helio- 
politan tradition too about the destruction of Pharaoh’s host is in 
accordance with Manetho’s statement that Moses was a priest of 
Heliopolis. This brings us from Jewish or neutral sources to the 
representations of declared enemies. 

Manetho, the historian of Egypt, gives the current tradition of 
the Egyptians with regard to the Exodus as follows. 

An Egyptian king, named Amenophis, was desirous of seeing the 
Gods, as his predecessor Orus had done. So he consulted with a 
prophet who was a namesake of his own, Amenophis, the son of 








INTRODUCTION TO THE STORY OF THE EXODUS 149 


Papis,! and was told that he would be able to see the Gods, if he 
cleared the land of lepers and other polluted persons. The king 
went gladly about the task and had soon a collection of 80,000 
physically undesirable individuals, whom he sent to work in the 
quarries to the east of the Nile. Unfortunately there were among 
them some learned priests who suffered from leprosy. The prophet 
hereupon feared the vengeance of the Gods upon himself and the 
king: but, not daring to tell the king so by word of mouth, he wrote a 
prophecy that the polluted ones would get help from somewhere and 
be masters of Egypt for thirteen years; which done, he put an end 
to himself, leaving the king in great despondency. After some time 
the king, in answer to a petition from the polluted ones, granted 
them the city of Avaris, which had been left empty by the Shep- 
herds, who had been driven out of Egypt more than five centuries 
before. Here they established themselves under the leadership of 
Osarsiph, a priest of Heliopolis, who now changed his name to Moses, 
and taught them to contravene the religion of Egypt, to sacrifice 
sacred animals, and forswear communion with strangers. This 
Moses sent an embassy to the Shepherds, who, after being driven 
out of Egypt, had established themselves in Jerusalem, promising 
to restore to them their ancestral city of Avaris and help them in 
regaining possession of Egypt. Two hundred thousand of them 
came at his summons, and Amenophis, fearing to fight against God, 
took refuge in Ethiopia, whose king was friendly to him, where he 
stayed during the thirteen years of his predestined banishment; 
after which he and his son Sethon or Ramesses, now grown to 
manhood, returned and expelled the invaders and the polluted ones, 
who are described as having used the images of the Gods for fuel 
to roast the sacred animals, which they compelled the priests and 
prophets to slaughter. This last touch is so like what the Jews 
would have been glad to do, that, if not true, it is well invented. 
(Josephus Against Apion I 26-31.) 

Manetho was a writer of great authority who lived under the 
first Ptolemy. A later writer of Egyptian history, Cheremon, who 
lived in the early years of the Christian era, tells the tale somewhat 
differently. King Amenophis was frightened by the appearance of 


1 On the Egyptian monuments there is mention of a king Amen-hetep III, 
and of a priest of the same name, the son of Hap. Budge, Vol. IV, p. 110. 


150 SELECTIONS FROM THE SEPTUAGINT 


Isis to him in a dream, and a sacred scribe Phritiphantes told him 
that, if he purged Egypt of polluted persons, he would no longer be 
liable to perturbation. Accordingly he expelled no less than a quar- 
ter of a million of people. These, under the leadership of Moses 
and Joseph, whose names in Egyptian were Tisithen and Peteseph, 
came to Pelusium, where they met a body of 380,000, who had been 
left there for some unexplained reason by Amenophis. Making 
common cause with one another, the two hosts invaded Egypt. 
Amenophis fled to Ethiopia in such a hurry that he left his wife 
behind him. She gave birth in a cave to a son named Ramesses,’ 
who, when grown up, chased ‘the Jews’ into Syria and restored his 
father Amenophis. 

Another Greek author, named Lysimachus, departs more widely 
from Manetho. He puts the date much earlier under a king named 
Bocchoris. The land at that time was suffering from sterility, and 
the king, on consulting the oracle of Ammon, was told that he must 
clear the country of the impure and impious beggars known as the 
people of the Jews, who clustered round the temples seeking food ; 
those that suffered from leprosy and scab were to be drowned and 
the rest to be driven into the desert; then, when the temples had 
been purified, the land would bring forth its fruits. The command 
of the oracle was obeyed. The leprous and scabby mendicants had 
sheets of lead attached to them and were consigned to the depths of 
the sea; the rest were left to perish in the desert. To them, thus 
abandoned by gods and men, one Moses offered the following advice 
—to march straight on at all hazards till they came to an inhabited 
country, to show no kindness to any man, nor give good advice to 
others, but only bad, and to overthrow the temples and altars of the 
gods wherever they came across them. Adhering faithfully to these 
principles the refuse of Egypt established themselves in Palestine, 
where they called their city Ἱερόσυλα (Sacrilege), but afterwards 
changed it into Ἱεροσόλυμα. (Josephus Against Apion I ὃ 34, p. 466.) 
Josephus, who had the advantage of having learnt another language 
than his own, is easily able to dispose of this piece of popular ety- 
mology, as well as of another for which Apion is responsible, 
namely, that the Egyptian exiles, having reached Judea in six days, 


1The Tauchnitz text has here (Against Apion I 32) Μεσσήνην, but, as the 
son has already been called Ramesses, the error is obvious, 





INTRODUCTION TO THE STORY OF THE EXODUS 151 


were laid up with buboes on the seventh, whence it was called the 
sabbath, because sabbo was the Egyptian for a bubo. (Josephus 
Against Apion 11 § 2, p. 470.) 

The account of the Exodus given by Tacitus is an echo of the 
hatred of the Alexandrian Greek for the Jew. lLysimachus is the 
author whom the Roman historian is following, as will be plain to 
the student who compares V 3 and 4 of the Histories with the 
account from Lysimachus above given. Tacitus adds that the 
way in which Moses discovered water for his thirsty host was by 
following a herd of wild asses. 

Justinus, or rather the Augustan writer Trogus Pompeius, whom he 
is epitomising, is not quite so one-sided. He shows an acquaintance 
with the story of Joseph and with the tradition of the beauty of 
Moses, whom he represents as the son of Joseph. But he agrees 
with the Egyptian version in saying that; when those who were 
suffering from scab and tetter were expelled from Egypt in compli- 
ance with an oracle, Moses was expelled with them and became their 
leader. He adds that Moses stole the sacred things of the Egyptians 
and that the Egyptians, who endeavoured to recover them by arms, 
were forced back by storms. The geography of this author how- 
ever is perplexing. Moses, he says, after seven days’ march with- 
out food through the desert, having reached Damascena, the home 
of his fathers, where Abrahames and Israhel had been kings, occu- 
pied Mount Sina, and there dedicated the Sabbath as a fast for all 
time. The exclusive habits of the Jews he explains as due to their 
having been originally shunned as plague-stricken (XXXVI 2). 

The merely literary point of view from which we are treating 
the Septuagint relieves us from any obligation to speculate on the 
amount of historic truth underlying the story of the Exodus. We 
could wish that it exempted us also from the task of examining the 
internal consistency of the tale. But a few words must be said on 
this subject before we close. 

To begin with, how could two midwives (Ex. 1”) suffice for a 
population in which the males alone numbered over half a million 
(Ex. 12”: Jos. Ant. 119 § 3)? 

_ Again, where did the Israelites live ? “Was it apart in Goshen? 
Or mixed up with their oppressors in Egypt? The narrative, as 
we have it, sometimes puts the matter one way and sometimes 


152 SELECTIONS FROM THE SEPTUAGINT 


another. Ex. 8” and 950, for instance, tell us that in the land of 
Goshen, where the children of Israel were, there were no flies and 
no hail; but on the other hand the marking of the houses of the 
Israelites with blood (Ex. 12”) and their borrowing jewels of 
their neighbours (Ex. 12”) implies that they were living in the 
midst of the Egyptians. 

Thirdly, how is it that after Moses has solemnly told Pharaoh ‘I 
will see thy face again no more’ (10”), he does see him again in the 
next chapter (11°) ? 

These and the like difficulties seem to find their easiest solution 
in the assumption of a mixture of sources. The theory is that E 
represents the Israelites as a comparatively small body of people 
living in Egypt itself, while J represents them as very numerous and 
dwelling apart in Goshen. The account of the institution of the 
Passover is referred to the priestly document P. 

The supernatural elements in the Story of the Exodus centre 
round the rod of Moses. We arereminded of this magic rod, which 
earth and sea obey, when we read in the Egyptian tale of ‘The Tak- 
ing of Joppa’ of ‘the great cane of King Men-kheper-ra ... to 
whom Amen his father gives power and strength.’ Just as the 
New Testament knows more about the childhood of Moses than the 
Old, so it knows more about Pharaoh’s sorcerers. We learn from 
ii Tim. 3° that their names were Jannes and Jambres. ‘This 
information is confirmed by a Neo-Platonist philosopher named 
Numenius, who is supposed to have lived in the age of the Antonines. 
He says that these were the names of the sacred scribes who were 
put forward by the Egyptian people to oppose Museus, the leader of 
the Jews, ‘a man who was most powerful in prayer to God,’ and 
that they were able to dispel some of the most grievous of the calam- 
ities which he was bringing upon Egypt (Eus. Pr. Hv. IX 8). The 
name of one of these sorcerers was known to the Pagan world still 
earlier: for Pliny the elder speaks of a school of magic many thou- 
sands of years after Zoroaster, which depended on Moses and Jannes 
and Lotapes and the Jews.! 

Josephus tells the story of the passage of the Red Sea, but hardly 

1Est et alia magices factio a Mose et Janne et Lotape ac Ju- 


daeis pendens, sed multis millibus annorum post Zoroastrem. 
Plin. N.H. XXX 11, Detlefsen. 





INTRODUCTION TO THE STORY OF THE EXODUS 158 


expects it to be believed by his Pagan readers. He cites the account, 
agreed upon, he assures us, by all the historians of Alexander, of 
how the Pamphylian Sea made way for the march of that monarch, 
when it was the will of God that he should destroy the Empire of 
Persia. It is worth noticing in this connexion that the Euphrates 
is recorded to have yielded a passage on foot to the army of the 
younger Cyrus, when it was not the will of God that he should pos- 
sess himself of the Persian throne (Xen. Anab. I 4 § 18). 

In Roman history too there is an incident which reminds us of 
the passage of the Red Sea. For Livy (X XVI 47) records how the 
elder Africanus was enabled to take New Carthage owing to the 
combination of a low tide with a strong north wind, and how he 
encouraged his soldiers on that occasion by an appeal to their reli- 
gious feelings —‘ Neptune was opening a new way to the armies of 
the Roman people: let them follow the God!’ 


II. THE STORY OF THE EXODUS 


Exodus I 8 
¥ ἃ ¥ ‘ 
δ᾿Ανέστη δὲ βασιλεὺς ἕτερος ἐπ᾽ Αἴγυπτον, ὃς οὐκ ἤδει τὸν 


Ἰωσήφ. 
υἱῶν Ἰσραὴλ μέγα πλῆθος, καὶ ἰσχύει ὑπὲρ ἡμᾶς - “ δεῦτε 


> - A 9 \ N , A 
"εἶπεν δὲ τῷ ἔθνει αὐτοῦ ““Ἰδοὺ τὸ γένος τῶν 


οὖν κατασοφισώμεθα αὐτούς, μή ποτε πληθυνθῃ, καὶ ἡνίκα 
ἂν συμβῇ ἡμῖν πόλεμος προστεθήσονται καὶ οὗτοι πρὸς τοὺς 
ὑπεναντίους, καὶ ἐκπολεμήσαντες ἡμᾶς ἐξελεύσονται ἐκ τῆς 
γῆς. 


΄ Wate 3 a » <8 ee ἣν 
KQAKWOWOLVY QAUTOVS EV TOLS εργοις “Καὶ ῳκοοομῆσαν πόλεις 


Ν lal , wn » σ΄ 
“Kal ἐπέστησεν αὐτοῖς ἐπιστάτας τῶν ἔργων, Wa 


a Nee Y 
ὀχυρὰς τῷ Φαραώ, τήν Te Πειθὼ Kat Ῥαμεσσὴ. καὶ Ὧν, ἡ 
9 ε ’ 4 12 /, \ > Ἂς 3 4 , 

ἐστιν Ἡλίου πόλις. καθότι δὲ αὐτοὺς ἐταπείνουν, τοσούτῳ 
πλείους ἐγίνοντο, καὶ ἴσχυον σφόδρα σφόδρα: καὶ ἐβδελύσ- 


\ ΄ 
- και κατεδυνά- 


ε 3 ὔ > ἃς a“ ea > ’ὔ 
σοντο οἱ Αἰγύπτιοι ἀπὸ των viwv Ἰσραὴλ. 
ε δ΄.» Ν ΣΟ Fee Ν ’ 14 \ ὃ , 
στευον οἱ Αἰγύπτιοι τοὺς υἱοὺς Ἰσραὴλ Bia, “Kar κατωδύνων 


αὐτῶν τὴν ζωὴν ἐν τοῖς ἔργοις τοῖς σκληροῖς, τῷ πηλῷ καὶ 


8. βασιλεὺς ἕτερος : generally iden- 
tified with Rameses II on the evidence 
of v. 11. 

9. ὑπὲρ ἡμᾶς : ὃ 94. 

10. κατασοφισώμεθα αὐτούς : let us 
outwit them (since we cannot over- 
come them by strength). Cp. Judith 
611, 1019; Acts 71%, — πληθυνθῇ : sc. τὸ 
γένος : but in the next verb the plural 
subject is resumed. — προστεθήσονται : 
the indicative expresses the certainty of 
the consequence in the assumed case. 

11. ἐπέστησεν. . . ἵνα κακώσωσιν: 
§ 75. The verb corresponding to ἐπέ- 
στησεν in our Hebrew text has the plural 
affix ; in that of the LXX we may in- 


fer that it had not. — Πειθὼ καὶ ‘Pa- 
μεσσή: Pithom and Raamses. — καὶ 
Ὧν κτλ. : an addition of the LXX. In 
Gen. 4155, 48 we find Heliopolis already 
in existence. Indeed according to 
Budge (History of Egypt Il 67) there 


‘is evidence that this ‘ City of the Sun- 


God’ was in existence as early as the 


“Vth Dynasty of Egyptian kings, 1.6. 


about B.c. 3500. 

12. σφόδρα σφόδρα: ὃ 85 — ἐβδε- 
λύσσοντο. .. ἀπό: ὃ 98. 

14. κατωδύνων : imperfect of κατο- 
δυνᾶν, to afflict grievously. The passive 
of the same verb is used in Ezk. 96 and 
in Tobit.—awynrdo: mortar. Cp. Gen. 


154 


II; THE: STORY OF THE EXODUS 155 


Exodus I 20 
ee, , \ A A » A 3 A , ‘ 

τῇ πλινθίᾳ καὶ πᾶσι τοῖς ἔργοις Tots ἐν τοῖς πεδίοις, κατὰ 
»»Ἥ Ἂς Ἂν φ' ὃ “ 3 Ν ἈΝ ’ 

πάντα τὰ ἔργα ὧν κατεδουλοῦντο αὐτοὺς μετὰ Bias. 

\ “ Ν A A A 

“Kat εἶπεν ὁ βασιλεὺς τῶν Αἰγυπτίων ταῖς pata τῶν 

"EBpaiwv, τῇ μιᾷ αὐτῶν ἣ ὄνομα Σεπφωρᾶ, καὶ τὸ ὅ ἢ 

ραίων, τῇ μιᾷ ἢ ονομὰ Σεπφωρᾶ, καὶ τὸ ὄνομα τῆς 
’ Ν 53 ν “ 

δευτέρας Φουά - “Kat εἶπεν ““Ὅταν μαιοῦσθε τὰς Ἔβραίας 
Ἄνω. δ A Ν ἢ 2 

καὶ ὦσιν πρὸς τῷ τίκτειν, ἐὰν μὲν ἄρσεν ἢ, ἀποκτείνατε 
5 ’ 

" ἐφοβήθησαν δὲ 
ε δ᾿ Ν la Ν > 3 ’ ’ ’ > A 
ai μαῖαι τὸν θεόν, καὶ οὐκ ἐποίησαν καθότι συνέταξεν αὐταῖς 
1 


αὐτό: ἐὰν δὲ θῆλυ, περιποιεῖσθε αὐτό. 
ὁ βασιλεὺς Αἰγύπτου, καὶ ἐζωογόνουν τὰ ἄρσενα. ᾿δ ἐκάλε- 

δὲ ε Ν 3 , Ν , Ν > 3 A 6¢ , 
σεν 0€ ὁ βασιλεὺς Αἰγύπτου Tas μαίας καὶ εἶπεν αὐταῖς “ Τί 
ὅτι ἐποιήσατε τὸ πρᾶγμα τοῦτο καὶ ἐζωογονεῖτε τὰ ἄρσενα; 
1 εἶπαν δὲ αἱ μαῖαι τῷ Φαραώ “ Οὐχ ὡς γυναῖκες Αἰγύπτου 

e 3 Lal , Ν \ xR 5 A Ν » A A 

ai Ἔβραζϊαι, τίκτουσιν yap πρὶν ἢ εἰσελθεῖν πρὸς αὐτὰς Tas 





/ + \ ¥ 3) 
μαίας, καὶ ἐτικτον. 


113, - πλινθίᾳ: = πλινθείᾳ, brick-mak- 
ing. ὃ 381. --- ὧν κατεδουλοῦντο : to 
which they enslaved them. 

15. patats: in LXX only in this 
chapter and in Gen. 3517, 8828, It is 
used in Eur. Alc. 393 as a child’s 
word for ‘mother.’ In Plat. Thect. 
149 A it is used as here for a mid- 
wife. Does μαῖα stand to the μη- in 
μήτηρ as γαῖα to yj ?— Σεπφωρά : the 
LXX makes the name of this mid- 


wife the same as that of the wife of 


Moses (271), but in the Hebrew they 
are different.—kal τὸ ὄνομα κτλ.: 
had the construction been continued 
regularly, this would have been καὶ τῇ 
δευτέρᾳ 7 ὄνομα Povd. 

16. μαιοῦσθε: § 106. —’EBpatas : 
apparently ‘Hebrews’ was the name 
by which Jews were known to for- 
eigners, and ‘children of Israel’ that 
by which they called themselves at 
home. Hence the name Hebrews 


20 5 de > / ε θ Ν A , Ν 
εὖ O€ ETOLEL O VEOS TALS μαιαις, KAL 


comes to the front in the account of 
their relations with the Egyptians. — 
ἐὰν μέν... ἐὰν δέ: ὃ 39. 

17. ἐζωογόνουν : preserved alive. 
Cp. Jdg. 819: i Καὶ. 26 Κύριος θανατοῖ καὶ 
ζωογονεῖ, 279; iii K. 2181: iv K. 74. 
So in N.T. Lk. 1783, Acts 719, i Tim. 
618, The word appears to be used in 
its natural sense of producing young 
alive in Lev. 1147, Cp. the use of {wo- 
ποιεῖν in Jdg. 2114, 

19. καὶ ἔτικτον : these words seem 
to arise out of a misapprehension of 
the Hebrew text, which, as we have it, 
runs literally thus— ‘for they are 
lively ; not yet came the midwife to 
them and they brought forth.’ The 
word rendered ‘they are lively’ 
having been taken by the Greek 
translator as a verb (τίκτουσιν), no 
meaning was left for the verb at the 
end. 

20. ταῖς μαίαις : in Attic Greek this 


156 SELECTIONS FROM THE SEPTUAGINT 


Exodus I 21 
> Ν “ 
*! ἐπειδὴ ἐφοβοῦντο 
ε “ Ν / 5 ’ὔ ε A > , 
ai μαῖαι τὸν θεόν, ἐποίησαν ἑαυταῖς οἰκίας. 


ἐπλήθυνεν ὁ λαὸς καὶ ἴσχυεν σφόδρα. 
| ” Συνέτα- 
ἕεν δὲ Φαραὼ παντὶ TH λαῷ αὐτοῦ λέγων “Πᾶν ἄρσεν ὃ ἐὰν 
“~ A > 4 > Ν Ν ¢7 Ν ἊΝ “Ὁ 
τεχθῇ τοῖς ᾿Εβραίοις εἰς τὸν ποταμὸν ῥίψατε, καὶ πᾶν θῆλυ, 
ζωογονεῖτε αὐτό. 
“Hy δέτις ἐκ τῆς φυλῆς Λευεὶ ὃς ἔλαβεν τῶν θυγατέρων 
΄ ae hs 2 νιν » 50. 7 
Λευεί. καὶ ἐν γαστρὶ ἔλαβεν καὶ ἔτεκεν ἄρσεν " ἰδόντες 
δὲ αὐτὸ ἀστεῖον ἐσκέπασαν αὐτὸ μῆνας τρεῖς. ὃ ἐπεὶ δὲ 
» > 4 ας, ¥ 4 ¥ > a Π  Ἑ ’ 5 »“ 
οὐκ ἠδύναντο αὐτὸ ἔτι κρύπτειν, ἔλαβεν αὐτῷ ἡ μήτηρ αὐτοῦ 
‘ee Ν 4 3 % 3 ’ \ 3 4 Ν 
θιβιν καὶ κατέχρισεν αὐτὴν ἀσφαλτοπίσσῃ καὶ ἐνέβαλεν τὸ 
’ὔ > 3 ’ ‘ » 3 Ν > Ν ν ‘ Ν 
παιδίον εἰς αὐτήν, καὶ ἔθηκεν αὐτὴν εἰς τὸ ἕλος παρὰ τὸν 


ποταμόν. 


a , » Ἂν , teat ay ote 
μαθεῖν τί τὸ ἀποβησόμενον αὐτῷ. 


‘kal κατεσκόπευεν ἡ ἀδελφὴ αὐτοῦ μακρόθεν 


κατέβη δὲ ἡ θυγάτηρ 


\ , “Ὁ Ν , Ν Φ 9 Mi aS. 
Φαραὼ λούσασθαι ἐπὶ τὸν ποταμόν, καὶ at ἅβραι" αὐτῆς 


would be τὰς μαίας. --- ἐπλήθυνεν : in- 
transitive = ἐπλήθυεν. 

21. ἐποίησαν ἑαυταῖς οἰκίας: the 
Hebrew is ‘ He made for them houses,’ 
i.e. gave them descendants. Does this 
imply that in the time of the writer 
there were Jews who claimed to be 
descended from these two midwives ? 
If so, the fact had been forgotten 
later, for Josephus (Ant. II 9 ὃ 2) ex- 
pressly says that the midwives were 


Egyptians. 
2. ἰδόντες, ἐσκέπασαν : Hebrew, 
‘she saw, she hid.’ --- ἀστεῖον: a 


pretty child. Cp. Acts 7%: Judith 
1128 ᾿Αστεία εἶ σὺ ἐν τῷ εἴδει cov: Sus. 
O' 7. ᾿Αστεῖος (urbanus) with its op- 
posite ἄγροικος (agrestis) recalls the 
contempt of the town for the country. 
The meaning of the word was deep- 
ened by the Stoics, who used it in the 
same sense as Aristotle uses σπουδαῖος. 
In ἀρ, 817 ἀστεῖος is used where the 


Hebrew has ‘ fat’ : Nb. 222 οὐκ ἀστεία 
ἡ ὁδός σου : ii Mac. 673 ὁ δὲ λογισμὸν 
ἀστεῖον ἀναλαβών. In ii Mac, 1248 we 
have the adverb ἀστείως. These are all 
the occurrences of the word in the 
LXX.,. 

3. οὐκ ἠδύναντο: Hebrew, ‘she 
could not.’ — θῖβιν : the Hebrew word, 
which is here transliterated by θῖῆβιν, is 
the same which is used of Noah’s ark 
in Gen. 6 and which is there rendered 
Jos. Ant. 11 9 ὃ 4 μηχανῶνται 
πλέγμα τι βύβλινον ἐμφερὲς TH κατασκεύῃ 
κοιτίδι (made like a cradle). 

4. ἢ ἀδελφή: Jos. Ant. IL 9 § 4 
Μαριάμμη. 

5. ἅβραι: maidens. Cp. Gen. 246, 
The word occurs also in the LXX, in 
Judith and Esther, and is found in 
the fragments of Menander. The ac- 
cent is against supposing a connexion 
with ἁβρός, and the word seems to be 
an importation into Greek perhaps 


κιβωτός. 


Il. THE STORY OF THE EXODUS 157 

Exodus II 10 
, Ν Ν ’ +9 lon! A “- 9 

παρεπορεύοντο παρὰ τὸν ποταμόν : καὶ ἰδοῦσα τὴν θῖβιν ἐν 
° dvoi- 
ἕξασα δὲ ὁρᾷ παιδίον κλαῖον ἐν TH θίβει - καὶ ἐφείσατο αὐτοῦ 
ἡ θυγάτηρ Φαραώ, καὶ ἔφη ““᾿Απὸ τῶν παιδίων τῶν Ἐβραίων 
q Ν > ε LO N \ > a a θ Ν , 
καὶ εἶπεν ἡ ἀδελφὴ αὐτοῦ τῇ θυγατρὶ Φαραώ 
“ς Θέλεις καλέσω σοι γυναῖκα τροφεύουσαν ἐκ τῶν ᾿Εβραίων, 


la ON > aN Ν 1β > of > la 
τῳ ελει, ἀποστειλασα ΤῊΡΝ a pav QVELAATO αὐτΉν. 


A 2) 
TOUTO. 


καὶ θηλάσει σοι τὸ παιδίον ;” “ἡ δὲ εἶπεν ἡ θυγάτηρ Φαραώ 
“ Πορεύου. ἐλθοῦσα δὲ ἡ νεᾶνις ἐκάλεσεν τὴν μητέρα τοῦ 

δί 9 5 δὲ Ν aN ε θ , μι κε ΄ 
παιδίου. εἶπεν δὲ πρὸς αὐτὴν ἡ θυγάτηρ Φαραώ “ Διατή- 

, Ν δί aA δ θ aN Ψ ee ΟΣ δὲ 
ρησόν μοι τὸ παιδίον τοῦτο καὶ θήλασόν μοι αὐτό, ἐγὼ δὲ 
δώσω σοι τὸν μισθόν. ἔλαβεν δὲ ἡ γυνὴ τὸ παιδίον καὶ 


ἐθήλαζεν αὐτό.Ἠ “᾿ἁδρυνθέντος δὲ τοῦ παιδίου, εἰσήγαγεν 


δι A \ 4 4, \ 5 ’ὔ 5 “~ > cs 
αὐτὸ πρὸς τὴν θυγατέρα Φαραώ, καὶ ἐγενήθη αὐτῇ εἰς υἱόν" 


5 , de ΟΝ 5 la “ , ? rn 
ἐπωνόμασεν OE TO ονομα αὐτοῦ Μωυσὴν λέγουσα “Ἐκ τοῦ 


from ἃ Chaldee word meaning ‘ female 
companion.’ The Hebrew word which 
ἅβραι here represents means ‘young 
women,’ and is supposed to have given 
rise to the name Nera, but that which 
underlies ἅβραν at the end of the verse 
is different. — ἀνείλατο : cp. 10. ᾿Αναι- 
ρεῖν like tollere means both ‘to take 
up’ and ‘to destroy.’ Here it has the 
former and original sense. 

6. ἐφείσατο αὐτοῦ : literally spared 
him. Here pitied him. 

7. γυναῖκα τροφεύουσαν : a wel- 


nurse. Philo II 88, Vit. Mos. ὃ 4 


προφάσει τοῦ ἐπὶ μισθῷ τροφεύσειν. 

8. ἡ δὲ... ἣ θυγάτηρ Φαραώ: the 
construction seems modelled on such 
phrases as ἢ δ᾽ ὃς ὁ Γλαύκων. It is not 
warranted by the Hebrew. — νεᾶνις : in 
classical writers mostly poetic, as Soph. 
Ant. 784. 

10. ἁδρυνθέντος : cp. Jdg. 1374, The 
word occurs eight times in the LXX, 


always in connexion with the growth 
of children, except in Ps. 1434, where 
it refers, directly at least, to plants. 
On the construction see § 58. — ἐγενήθη 
αὐτῇ els υἱόν : Hebraism, ὃ 90. — Mav- 
σῆν λέγουσα κτλ. : the derivation here 
suggested is based on a superficial re- 
semblance of the Hebrew name Mosheh 
to the verb mashah, to draw out. Jo- 
sephus makes the name Egyptian, 
which is more consistent with its being 
given by Pharaoh’s daughter — Ant. II 
9 § 67d yap ὕδωρ μῶ οἱ Αἰγύπτιοι κα- 
λοῦσιν, ὑσῆς δὲ τοὺς ἐξ ὕδατος σωθέντας : 
in another passage (Against Apion I 
31) he tells ts — τὸ γὰρ ὕδωρ οἱ Αἰγύπ- 
τιοι μῶὺ καλοῦσιν. Renan (Hist. Peuple 
d’ Israel 1 159) agrees with Josephus in 
regarding the word as Egyptian, but 
thinks that it contains the syllable mos 
(= son) found in such forms as Thout- 
mos (= son of Tehuti or Θώθ), Amen- 
mos, etc. 


158 SELECTIONS FROM THE SEPTUAGINT 


Exodus 11 11 
Y ~ fee, 3 / 2) 11? , Ἄν 1 ἊΣ a ε ΄ 
ὕδατος αὐτὸν ἀνειλόμην. Ἐγένετο δὲ ἐν ταῖς ἡμέραις 
A A > , , ,ὕ κι sa 
Tats πολλαῖς ἐκείναις μέγας γενόμενος Μωυσῆς ἐξῆλθεν 
Ν Ν 3 ‘\ > A“ Ν δι ἂν 3 / 4 
πρὸς τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ἰσραήλ. κατανοήσας 
δὲ τὸν πόνον αὐτῶν ὁρᾷ ἄνθρωπον Αἰγύπτιον τύπτοντά τινα 
Ἔβραῖον τῶν ἑαυτοῦ ἀδελφῶν τῶν υἱῶν Ἰσραήλ - “περιβλε- 
ψάμενος δὲ ὧδε καὶ ὧδε οὐχ ὁρᾷ οὐδένα, καὶ πατάξας τὸν Ai- 
nw » Las 
γύπτιον ἔκρυψεν αὐτὸν ἐν TH ἄμμῳ. “ἐξελθὼν δὲ τῇ ἡμέρᾳ 
aA / ae Mt 4 ¥ ὃ 3 ’ ὃ ΄ 
τῇ δευτέρᾳ ὁρᾷ δύο ἄνδρας ᾿Εβραίους διαπληκτιζομένους, 
\ ΄, A 25 A ςς Ν ΄, \ ΄ x , ” 
καὶ λέγει τῷ ἀδικοῦντι “ Ava τί σὺ τύπτεις τὸν πλησίον ; 
46 δὲ εἶπεν “ Tis σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ᾽ 
ei eA Ἂν 3 A Ν θ aN a ΄ 3 A > Ν 
ἡμῶν ; μὴ ἀνελεῖν με σὺ θέλεις ὃν τρόπον ἀνεῖλες ἐχθὲς 
τὸν Αἰγύπτιον; ἐφοβήθη δὲ Μωυσῆς καὶ εἶπεν “Εἰ οὕτως 
9 \ , i) ee - 2) 415% \ \ Ν 
ἐμφανὲς γέγονεν τὸ ῥῆμα τοῦτο; ἤκουσεν δὲ Φαραὼ τὸ 
en A \ 9. 72 3 an A 3 , \ 
ῥῆμα τοῦτο, καὶ ἐζήτει ἀνελεῖν Μωυσῆν : ἀνεχώρησεν δὲ 
lal Ye “Ὁ 
Μωυσῆς ἀπὸ προσώπου Φαραὼ καὶ ῴᾧκησεν ἐν γῇ Μαδιάμ." 
16 


> Ν \ > ~ ἈΝ > / Ie BS ἴω , “ 
ἐλθὼν δὲ εἰς γῆς Μαδιὰμ ἐκάθισεν ἐπὶ τοῦ φρέατος. τῷ 


A ε A Ν 3" ε Ν ’ὔ ’ A 
δὲ ἱερεῖ Μαδιὰμ ἦσαν ἑπτὰ θυγατέρες, ποιμαίνουσαι τὰ 
πρόβατα τοῦ πατρὸς αὐτῶν Ἰοθόρ ᾿ παραγενόμεναι δὲ 


ἤντλουν ἕως ἔπλησαν τὰς δεξαμενάς, ποτίσαι τὰ πρόβατα 


11. ἐν ταῖς ἡμέραις ταῖς πολλαῖς 
ἐκείναις : ‘‘a long time after that.’’ 
Cp. 23, 418. The Hebrew here has only 
‘in those days.’ Acts 723 ὡς δὲ ἐπλη- 
ροῦτο αὐτῷ τεσσαρακονταέτης χρόνος. 

12. ὧδε καὶ ὧδε: this way and that. 

13. διαπληκτιζομένους : only here 
in LXX. 

14. Et otras xrd.: Has this thing 
become thus known? Hebrew, ‘ Cer- 
tainly the thing is known.’ On εἰ in- 
terrogative see ὃ 100, and on ῥῆμα 
39° n. 

15. ἐν γῇ Μαδιάμ: Gen. 3728 n. 
Josephus calls the country ἡ Τρωγλοδύτις 
(Ant. II 9 ὃ 8) and the inhabitants of 
Τρωγλοδύται (11 11 § 2). The Midian- 


ites were the descendants of Abraham 
by Keturah. 

16. ποιμαίνουσαι.... Ιοθόρ: added 
in LXX, as is also the name ᾽᾿Ιοθόρ 
(= Jethro) at the end-of the verse. 
The name Jethro (Hb. Yithro) does 
not occur in the Hebrew until 31, where 
the LXX again has ᾿Ιοθόρ. The form 
Jethro comes from the Vulgate. — 
δεξαμενάς : cisterns. Plat. Crit.117 A: 
Philo I 647, De Somn. I § 29. The 
accent shows that it is not used as a 
participle. But Plat. Tim. 57 C uses ἡ 
δεχομένη convertibly with ἡ δεξαμένη 
(53 A) for ‘a receptacle.’ There is a 
Nereid called Δεξαμένη mentioned in 
Hom. J7, XVIII 44. 





Il. THE STORY OF THE EXODUS 159 


Exodus II 25 


τοῦ πατρὸς αὐτῶν Ἰοθόρ. 1 


παραγενόμενοι δὲ οἱ ποιμέ. 
Ν »" 
νες ἐξέβαλλον αὐτάς - ἀναστὰς δὲ Μωυσῆς ἐρρύσατο αὐτάς. 
; A N al 
Kal ἤντλησεν αὐταῖς Kal ἐπότισεν τὰ πρόβατα αὐτῶν. 
18 2 δὲ ἣν ΑΒ yr \ , Ca σα δὲ > 
παρεγένοντο δὲ πρὸς Ραγουὴλ τὸν πατέρα αὐτῶν" ὁ δὲ εἶπεν 
αὐταῖς “Διὰ τί ἐταχύνατε τοῦ παραγενέσθαι σήμερον ;” 
19 ε δὲ εὺ cr θ > , 9 ὔ ε A > Ὺ A 
αἱ δὲ εἶπαν “Ανθρωπος Αἰγύπτιος ἐρρύσατο ἡμᾶς ἀπὸ τῶν 
ποιμένων, καὶ ἤντλησεν ἡμῖν καὶ ἐπότισεν τὰ πρόβατα ἡμῶν.᾽ 
209 δὲ εἶ πιῶ , > AY \ A 3 \ 9 
ὁ δὲ εἶπεν ταῖς θυγατράσιν αὐτοῦ “Kat ποῦ ἐστι; καὶ ἵνα 
΄΄ ΄ \ 4 , > 5 Ae. ῳ 
τί καταλελοίπατε τὸν ἄνθρωπον ; καλέσατε οὖν αὐτὸν ὅπως 
, ¥ ” 21 , θ δὲ κ᾿ \ A 2 , β 
φάγῃ ἄρτον. κατῳκίσθη δὲ Μωυσῆς παρὰ τῷ ἀνθρώπῳ 
Ν > ’ 4 Ν ’ > lal “~ A 
καὶ ἐξέδοτο Σεπφώραν τὴν θυγατέρα αὐτοῦ Μωυσῇ γυναῖκα. 
22 95 \ ss n ε \ ¥ ae ~ 3 , ; 
ἐν γαστρὶ δὲ λαβοῦσα ἡ γυνὴ ἔτεκεν υἱόν " καὶ ἐπωνόμασεν 
- we > A , ig cc? , ’, > 
Μωυσῆς τὸ ὄνομα αὐτοῦ Γηρσάμ, λέγων “Ore πάροικός εἶμι 
3 me 9 ’ 3) 
ἐν yn ἀλλοτρίᾳ. 
“Μετὰ δὲ τὰς ἡμέρας τὰς πολλὰς ἐκείνας ἐτελεύτησεν ὁ 
Ν " δ΄ ἢ ᾿ Ν , ee me ee Ν 4 
βασιλεὺς Αἰγύπτου: καὶ κατεστέναξαν οἱ υἱοὶ Ἰσραὴλ ἀπὸ 
a ¥ ἣν. 93 , er ule ε N 7. A \ \ 
τῶν ἔργων καὶ ἀνεβόησαν, καὶ ἀνέβη ἡ βοὴ αὐτῶν πρὸς τὸν 
An Ἁ 
θεὸν ἀπὸ τῶν ἔργων. “kat εἰσήκουσεν 6 θεὸς τὸν στεναγ- 
Ν ᾿ς ΙΝ κω x‘ US , θ ε θ A A 5 θ ΄ 5 A ἴω A 
μὸν αὐτῶν, Kat ἐμνήσθη ὁ θεὸς τῆς διαθήκης αὐτοῦ τῆς πρὸς 
᾿Αβραὰμ καὶ ᾿Ισαὰκ καὶ Ἰακώβ. 
| > 4 XS 2 , > ey 
υἱοὺς Ἰσραήλ, καὶ ἐγνώσθη αὐτοῖς. 


\ Ψ ε \ \ 
> kal ἔπιδεν oO θεὸς τους 


18. Ῥαγουήλ : the father-in-law 
of Moses is called by many names: 
Hebrew Ruel, LXX Ῥαγουήλ, Jos. 
(Ant. Il 11 ὃ 2) Ραγούηλος, Vulgate 
Raguel, English Reuel (Ex. 218, 
Nb. 10”); Hebrew Yithré (Ex. 3}, 
18:2), LXX ᾿Ιοθόρ (Ex. 216: Jdg. 
116); Hebrew Yether (Ex. 418), Jos. 
(Ant. II 12 § 1) ᾿Ιεθέγλαιος ; Hebrew 
Hobab, LXX ᾽Οβάβ (Nb. 1039), ’Iw- 
βάβ (Jdg. 411), Vulgate Hobab. — 
ἐταχύνατε τοῦ παραγενέσθαι : Gen. 
4182 n, 


21. Σεπφώραν : Jos. Ant. II 13 § 1 
Σαπφώραν. 118 ἢ, 

22. Τηρσάμ: Hebrew .Gershom. 
Jos. Ant. 1118 ὃ 1 Τηρσὸς μὲν σημαίνει 
κατὰ ‘EBpalwy διάλεκτον, ὅτι εἰς ξένην ἦν 
γῆν. 

23. ἀπὸ τῶν ἔργων : by reason of 
their toils. So perhaps in the next 
clause. § 92. 

25. ἐγνώσθη αὐτοῖς: R.V. ‘God 
took knowledge of them.’ The Hebrew 
for αὐτοῖς, omitting vowel points, differs 
from that for ‘God’ only by a ‘ jot.’ 


160 SELECTIONS FROM THE SEPTUAGINT 


Exodus III 1 

‘Kal Μωυσῆς ἣν ποιμαίνων τὰ πρόβατα ᾿Ἰοθὸρ τοῦ yap- 
βροῦ αὐτοῦ τοῦ ἱερέως Μαδιάμ, καὶ ἤγαγεν τὰ πρόβατα ὑπὸ 
27 ᾿ 2 κα 
abby δὲ αὐτῷ 


» ᾽, » Ἁ \ > “ ’ A  Ν a ¢ ε 
ἄγγελος Κυρίου ἐν πυρὶ φλογὸς ἐκ τοῦ βάτου: καὶ ὁρᾷ ὅτι ὃ 


τὴν ἔρημον καὶ ἦλθεν εἰς τὸ ὄρος Χωρήβ. 
, , ‘Een δὲ , 3 ’, 3. ἡ Ν 
βάτος καίεται πυρί, ὁ ὃὲ βάτος οὐ κατεκαίετο. εἶπεν δὲ 
A an ν 
Μωυσῆς “ Παρελθὼν ὄψομαι τὸ ὅραμα τὸ μέγα τοῦτο, ὅτι οὐ 
΄ ε , ”? 4 ε δὲ > Ras Y , 
κατακαίεται ὁ βάτος. ὡς δὲ ἴδεν Κύριος ὅτι προσάγει 
A ἴω ’ Lal 
ἰδεῖν, ἐκάλεσεν αὐτὸν Κύριος ἐκ τοῦ βάτου λέγων “ Μωυσῆ 
Μωυσῆ. ὁ δὲ εἶπεν “Ti ἐστιν ;᾿ "ὁ δὲ εἶπεν “ Μὴ ἐγγίσῃς 
ὃ > a Ἃ Se ὃ 3 A δῶ ε Ν / 3 Ὁ 
ὧδε: λῦσαι τὸ ὑπόδημα ἐκ τῶν ποδῶν σου, ὁ γὰρ τόπος ἐν ᾧ 
4 ἐὰν ὧν κέ τι by “2 99 6 \ 4 ςς 5 pe. ε Ν 
σὺ ἔστηκας γὴ ἁγία ἐστίν. καὶ εἶπεν ““ Ἔγώ εἰμι ὁ θεὸς 
lal , "ἡ 3 Ν ‘\ Ν 3 Ν, \ Ν 3 
τοῦ πατρός σου, θεὸς ᾿Αβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἴα- 
, 3) 
κώβ. 


βεῖτο γὰρ κατεμβλέψαι ἐνώπιον τοῦ θεοῦ. 


5 ᾽’ Ν A Ν , > A > 
ἀπέστρεψεν δὲ Μωυσῆς τὸ πρόσωπον αὐτοῦ: εὐλα- 
> 
Ἰεἶῖἶπεν δὲ Κύριος 
Ν A ςς 3 δὰ to Ν ’ A δ a ~ > 
πρὸς Μωυσὴν “Ἰδὼν loov τὴν κάκωσιν Tov λαοῦ μου TOU ἐν 


Αἰγύπτῳ, καὶ τῆς κραυγῆς αὐτῶν ἀκήκοα ἀπὸ τῶν ἐργοδιω- 


1. ἢν ποιμαίνων : ὃ 72.— γαμβροῦ : 
γαμβρός is a vague word for a male 
connexion by marriage, Lat. affnis. 
It is sometimes used by classical 
authors in the sense of πενθερός, as 
here, but it generally means the cor- 
relative ‘son-in-law.’ In Jdg. 116 Τοθὸρ 

. τοῦ γαμβροῦ Μωυσέως, the Hebrew 
has not the proper name, and γαμβροῦ 
is rendered in the R.V. ‘ brother-in- 
law.’ — ὑπὸ τὴν ἔρημον : Hebrew, ‘ be- 
hind the wilderness.’ The meaning 
seems to be ‘‘deep into the wilder- 
ness.’’ — els τὸ ὄρος Χωρήβ: Hebrew, 
‘to the mountain of God, to Horeb.’ 
Jos. Ant. 1112 § 1 ἐπὶ τὸ Σιναῖον καλού- 
μενον ὄρος. The use of the two names 
Horeb and Sinai is supposed to indicate 
different documents. Josephus says 
that the place already had the reputa- 
tion of being the abode of God, and 


that therefore no shepherds had ever 
ventured to drive their flocks there. 
2. ἄγγελος Κυρίου: in v. 4 Κύ- 
ριος, So in 141% 24 we have first 6 ἄγγε- 
dos Tod θεοῦ and then Κύριος. Cp. Jdg. 


- 1322, τοῦ βάτου : the bush. The He- 


brew also has the article here. This 
seems to show that the story was 
already well known by the time this 
account was written. Outside this 
chapter βάτος = rubus occurs in LXX 
only in Dt. 3316; Job 314°, It is mascu- 
line in the LXX but feminine in ΜΚ. 
1276; Lk. 2087. In classical authors 
there is the same variation of gender. 

6. εὐλαβεῖτο : a word specially used 
of pious fear. Hence ἀνὴρ εὐλαβής. 
Cp. Lk. 2%; Acts 25, 82, 2212, 

7. Ἰδὼν ἴδον: § 81.--- ἀπὸ τῶν 
ἐργοδιωκτῶν : ὃ 92. Cp. δ9, 10,18; 1 Chr. 
234: ii Chr, 218, 810 ἐργοδιωκτοῦντες : 











Il. THE STORY OF THE EXODUS 161 
Exodus III 13 
KT@V* οἶδα yap THY ὀδύνην αὐτῶν, “καὶ κατέβην ἐξελέσθαι 
Ἁ “A ~ “ 
αὐτοὺς ἐκ χειρὸς Αἰγυπτίων καὶ ἐξαγαγεῖν αὐτοὺς ἐκ τῆς γῆς 
ἐκείνης, καὶ εἰσαγαγεῖν αὐτοὺς εἰς γῆν ἀγαθὴν καὶ πολλήν, 
εἰς γῆν ῥέουσαν γάλα καὶ μέλι, εἰς τὸν τόπον τῶν Χανα- 
, \ 7 \ 3 ’ ἈΝ , Ν 
ναίων καὶ Χετταίων καὶ ᾿Αμορραίων καὶ Φερεζαίων καὶ Γερ- 
, \ ¢ er) ΄ ga AA 9 \ \ 
γεσαίων καὶ Evaiwv καὶ ᾿Ιεβουσαίων. " καὶ νῦν ἰδοὺ κραυγὴ 
“". ea > \ 4 A 4 > ‘\ 4: 4 \ \ a 
τῶν υἱῶν Ἰσραὴλ ἥκει πρὸς μέ, κἀγὼ ἑώρακα τὸν θλιμμὸν ὃν 
ε > ’ὔ θ ’ 5 ’ὔ το Ἁ lal ὃ a) > ’ὔ 
οἱ Αἰγύπτιοι θλίβουσιν αὐτούς. καὶ νῦν δεῦρο ἀποστείλω 
σε πρὸς Φαραὼ βασιλέα Αἰγύπτου, καὶ ἐξάξεις τὸν λαόν 
\ wt ἡ Ly ,.5 κ᾿ a ᾽) 11 \ 5 
μου τοὺς υἱοὺς ᾿Ισραὴλ ἐκ γῆς Αἰγύπτου. Και εἶπεν 
Μωυσῆς πρὸς τὸν θεόν “ Τίς εἶμι ἐγὼ ὅτι πορεύσομαι πρὸς 
Φαραὼ βασιλέα Αἰγύπτου, καὶ ὅτι ἐξάξω τοὺς υἱοὺς Ἰσραὴλ 
ἐκ γῆς Αἰγύπτου; "᾿εἶπεν δὲ ὁ θεὸς Μωυσεῖ λέγων “Ὅτι 
ἔσομαι μετὰ σοῦ: καὶ τοῦτό σοι τὸ σημεῖον ὅτι ἐγώ σε 
9 rn 3 A 3 A . , 3 Ow, 
ἐξαποστελῶ - ἐν τῷ ἐξαγαγεῖν σε τὸν λαόν μου ἐξ Αἰγύπτου, 
‘ , A nm 3 nx» , 2) δ ΠΝ ὁ 4. 
καὶ λατρεύσετε τῷ θεῷ ἐν τῷ ρει τούτῳ. καὶ εἶπεν 
“ Ν 
Μωυσῆς πρὸς τὸν θεόν ““᾿Ιδοὺ ἐγὼ ἐξελεύσομαι πρὸς τοὺς 
Ἐς «ἧς 3 ‘ ὩΣ ἐν ΑΘ, ‘\ 3 ’, ς- \ A , 
υἱοὺς Ἰσραὴλ καὶ ἐρῶ πρὸς αὐτούς “ Ὃ θεὸς τῶν πατέρων 
ε A > 4, λ , \ aa Hrs , / { om 
ἡμῶν ἀπέσταλκέν με πρὸς ὑμᾶς "᾿ ἐρωτήσουσίν με΄ Τί ὄνομα 


i Esd. 5°. ᾿Εργοδιωκτής was the cur- 
rent word at Alexandria for a superin- 
tendent of works (it is contrasted in 
ii Chr. 218 B with vwrodédpos), as is 
shown by its use in the Fayfim Papyri ; 
Philo II 86, Vit. Mos. 1 ὃ 7 also em- 
ploys it. Cp. épyorapéxrns i Clem, 341}. 

8. ῥέουσαν γάλα καὶ μέλι : cognate 
accusative in a loose sense of that term. 
In the next verse we have the same 
construction in its more precise form. 
-- Γεργεσαίων : added in the LXX. 

9. θλιμμόν. . . θλίβουσιν : § 56. 
θλιμμός (= θλῖψις) Occurs in the LXX 
only here and in Dt. 267. 

12. Ὅτι ἔσομαι : the use of ὅτε here 


is due to the presence in the original 
of a particle to which it corresponds. 
Both in the Greek and Hebrew perhaps 
the construction may be explained by 
an ellipse— (Know) that I will be with 
thee. ὃ 107.— καὶ λατρεύσετε : the καί 
here has nothing in the Hebrew to 
correspond to it. Translate — When 
thou leadest out my people from Egypt, 
ye shall also sacrifice to God on this 
mountain. This sacrifice was to be a 
public recognition of the fact that the 
exodus was under the auspices of 
Jehovah. Perhaps then the σημεῖον 
referred to above is not one given by 
Jehovah but expected by him. 


162 SELECTIONS FROM THE SEPTUAGINT 


Exodus IIJ 14 

φ ἐπ ee π᾿ 4 FS) ἣἣὦ Ν 3 2) 14 x. ὅν ε θ Ν Ν 
αὐτῷ; τὶ ἐρῶ πρὸς αὐτούς; καὶ εἶπεν ὃ θεὸς πρὸς Μωυ- 
A , (44 dP , > ε΄ ἐν 3) \ > 144 Y 9 A A 
σὴν λέγων “Ryo εἰμι o wv: καὶ εἶπεν “ Outws ἐρεῖς τοῖς 
ΦΈΑ ον ἃ ΄, ἐξ x 3 , \ ee ake Me A 15 Ν 
υἱοῖς Ἰσραήλ “Ὁ ὧν ἀπέσταλκέν με πρὸς ὑμαᾶς. καὶ 
Ψ ' ε Ν ’ \ ἰοὺ ‘cc ψ 3 a A ean 
εἶπεν ὁ θεὸς πάλιν πρὸς Μωυσὴν “Οὕτως ἐρεῖς Tots υἱοῖς 
\ A as en Ν Ν 
Ἰσραήλ ‘ Κύριος ὁ θεὸς τῶν πατέρων ὑμῶν, θεὸς ᾿Αβραὰμ καὶ 
Ἂς 3 3, \ Yr 4 5 4 ’ \ ε A 3 ἴω ld 
θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ, ἀπέσταλκέν με πρὸς ὑμᾶς "᾿ τοῦτό 
x > Ἁ a A 
μού ἐστιν ὄνομα αἰώνιον Kal μνημόσυνον γενεῶν γενεαῖς. 
162 \ 5 , \ , a CAs. 5 \ \ 
ἐλθὼν οὖν συνάγαγε τὴν γερουσίαν τῶν υἱων Iopand Kat 
3 “Ὁ Ν 9 , ζ , ε θ Ν aA ’ e A > , 
ἐρεῖς πρὸς αὐτούς ‘ Κύριος ὁ θεὸς τῶν πατέρων ὑμῶν ὦπταί 

3 Ν \ \ > *% \ > 

μοι, θεὸς ᾿Αβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ, λέγων 
cc? el Ee SA , 9 / Cie > 
Επισκοπῇ ἐπέσκεμμαι ὑμᾶς Kal ὁσα συμβέβηκεν ὑμῖν ἐν 


3) 4 > , Cs eh Ἂς A 
Αἰγύπτῳ." “kat εἶπεν ““᾿Αναβιβάσω ὑμᾶς ἐκ τῆς κακώσεως 


- > , > Ν A A ’ Ν , ἮΝ 
Tov Αἰγυπτίων εἰς τὴν γὴν των Χαναναίων καὶ Χετταίων καὶ 


᾿Αμορραίων καὶ Φερεζαίων καὶ Γεργεσαίων καὶ Evaiwy καὶ 


9 18 


> 4 > “A es 4, ἈΝ 4 Ν 3 
Ιεβουσαίων, εἰς γῆν ῥέουσαν γάλα καὶ μέλι. καὶ εἰσα- 


, w an) \ > QA 
κούσονταί σου τῆς φωνῆς " Kal εἰσελεύσῃ σὺ Kal ἡ γερουσία 


14. ὁ dv: the difference of gender 
between this expression and the Greek 
τὸ ὅν marks the difference between 
Hebrew religion and Greek philosophy 
in the conception of the Deity. To 
the one God was a person, to the 
other a principle. Jos. Ant. II 12 
§ 4 says καὶ ὁ θεὸς αὐτῷ σημαίνει τὴν 


the word Adonai (= Lord). The fact 
that the Seventy thus translated Jah- 
veh by Κύριος seems to show that this 
practice of substitution was already es- 
tablished in the third century B.c. The 
English version regularly represents 
the word Jahveh by LORD. The 
form Jehovah has arisen from the 
practice of disguising the sacred name 
even in the text by putting under it 
the vowel-points of Adonai. When 
Κύριος stands in the LXX for the 


ἑαυτοῦ προσηγορίαν, οὐ πρότερον eis 
ἀνθρώπους παρελθοῦσαν" περὶ ἧς οὐ. μοὶ 
θέμις εἰπεῖν. 


15. Κύριος ὁ θεός : the Hebrew word 


corresponding to Κύριος here, as usually 
in the LXX, is JHVH, the name which 
had just been revealed to Moses and 
explained as meaning ὁ ὥν. The Jews 
considered this name too holy to be 
lightly pronounced, and therefore in 
reading the sacred text aloud, substi- 
tuted for Jahveh, wherever it occurred, 


proper name Jahveh, it is used, like 
any other proper name, without the 
article. — γενεῶν γενεαῖς : a Hebraism. 
16. τὴν γερουσίαν: the body of el- 
ders. We hear of elders also in con- 
nexion with other Semitic peoples, 
such as Moab and Midian. Cp. Nb. 
227, —’Emorkorg ἐπέσκεμμαι: ὃ 61. 





Il. THE STORY OF THE EXODUS 163 


Exodus IV 6 
\ ’ 5 Ν A 
Ἰσραὴλ πρὸς Φαραὼ βασιλέα Αἰγύπτου, καὶ ἐρεῖς πρὸς αὐτόν 
ce \ ~ > / id X ε “ , > 
Ο θεὸς τῶν ᾿Εβραίων προσκέκληται ἡμᾶς: πορευσώμεθα οὖν 
a la 5 Ν »» by, ‘a A nA 
ὁδὸν τριῶν ἡμερῶν εἰς THY ἔρημον, ἵνα θύσωμεν τῷ θεῷ ἡμῶν. 
“eye δὲ οἶδα ὅτι οὐ προήσεται ὑμᾶς Φαραὼ βασιλεὺς Αἰγύπ- 
A \ A 
Tov πορευθῆναι, ἐὰν μὴ μετὰ χειρὸς KpaTaLas: Kal ἐκτείνας 
τὴν χεῖρα πατάξω τοὺς Αἰγυπτίους ἐν πᾶσι τοῖς θαυμασίοις 
e@ Sg ‘\ ἣν “A A “A 
μου ols ποιήσω ἐν αὐτοῖς, Kal μετὰ ταῦτα ἐξαποστελεῖ ὑμᾶς. 
91 Ν ὃ , , “a -~ , > 7 “ > , 
καὶ δώσω χάριν τῷ λαῷ τούτῳ ἐναντίον τῶν Αἰγυπτίων - 
Ψ δὲ 3 , 3 > , pe.” Pe ir. \ 
ὅταν δὲ ἀποτρέχητε, οὐκ ἀπελεύσεσθε κενοί" “αἰτήσει γυνὴ 
παρὰ γείτονος καὶ συσκήνου αὐτῆς σκεύη ἀργυρᾶ καὶ 
A νι: Ν A 
χρυσᾶ καὶ ἱματισμόν, καὶ ἐπιθήσετε ἐπὶ τοὺς υἱοὺς ὑμῶν 
a ἄν" 4 , e “ Ἁ 4 Ν 5 , 
καὶ ἐπὶ Tas θυγατέρας ὑμῶν - καὶ σκυλεύσατε τοὺς Αἰγυπτί- 


> 
ους. 


3 \ A \ > 
‘Amexpiln δὲ Μωυσῆς καὶ εἶπεν “᾽Εὰν μὴ πι- 
’ Ν 5 La “A aA 

στεύσωσίν μοι μηδὲ εἰσακούσωσιν τῆς φωνῆς μου, ἐροῦσιν 

ST a ες 5 ΄, ε θ SE Ἄνας, ΤΑΣ \ 3 4 99 9 @ 
yap ott “Οὐκ ὦπταί σοι ὁ θεός, τί ἐρῶ πρὸς αὐτούς ;᾿᾿ “εἶπεμ 
δὲ ee ’ ra , af ἐν ΚΡ. a / ee: Ν 
€ αὐτῷ Κύριος “Ti τοῦτό ἐστιν τὸ ἐν τῇ χειρί σου ;᾿᾿ ὁ δὲ 
> ε , 9 
εἶπεν “ Ῥάβδος. 


ν.ν» et > AN \ A Y 3-2 ¥ \ » 
Kal ἔρριψεν αὐτὴν ἐπὶ THY γὴν, καὶ ἐγένετο οφις" Kal ἔφυγεν 


\ > ε / Ἂς \ A 
δ καὶ εἶπεν ““ Ῥίψον αὐτὴν ἐπὶ τὴν γῆν. 


~ > la) Ν > A 
Μωυσῆς amr αὐτοῦ. “καὶ εἶπεν Κύριος πρὸς Μωυσῆν ““Ἔκ- 
ἊΝ: A qu A A 3 > 
TEWOV τὴν χεῖρα Kal ἐπιλαβοῦ τῆς κέρκου" ἐκτείνας οὖν 
Ν a 3 , A , \ > Fé καὶ 3 “A 
τὴν χεῖρα ἐπελάβετο τῆς κέρκου, Kal ἐγένετο ῥάβδος ἐν TH 


ὅςεν ΄ 


\ A , Y > ΄ὕ ε Χ 
χέιρι αὐτοῦ" Wa πιστεύσωσιν σοι OTL ὦπταί σοι O θεὸς 


τῶν πατέρων αὐτῶν, θεὸς ᾿Αβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς 
3 , 3) 
Τακώβ. 


. χεῖρά σου εἰς τὸν κόλπον Gov.” 


εἶπεν δὲ αὐτῷ Κύριος πάλιν “ Εἰσένεγκον τὴν 
καὶ εἰσήνεγκεν τὴν χεῖρα᾿ 

δος δα - τὰ \ ΄ κ΄ ν 20 7 \ A 2 A 
αὐτοῦ εἰς τὸν κόλπον αὐτοῦ - Kal ἐξήνεγκεν τὴν χεῖρα αὐτοῦ 


20. ἐν πᾶσι τοῖς θαυμασίοις μου : 
with all my wonders. § 91. 

21. ἀποτρέχητε : Nb. 24!4 n. 

22. συσκήνου : originally a mili- 
tary term = Latin contubernalis. The 
Hebrew word means a female 80- 


journer without any reference to a 
tent. — oxvdetdoate: do ye spoil. He- 
brew, ‘ ye shall spoil.’ 

5. ἵνα πιστεύσωσιν : referring back 
to ἐπιλαβοῦ τῆς κέρκου, the intermediate 
words being parenthetical. 


164 SELECTIONS FROM THE SEPTUAGINT 


Exodus IV 7 
3 A , " A \ 5 / ε \ 3 lal ε \ , 
ἐκ τοῦ κόλπου αὐτοῦ, Kal ἐγενήθη ἡ χεὶρ αὐτοῦ ὡσεὶ χιών. 
7 Ν > 4 (a4 +> , Ν “ ’ » \ , 
καὶ εἶπεν πάλιν “ Εἰσένεγκον τὴν χεῖρά σου εἰς τὸν κόλπον 
A \ A 
gov: Kal εἰσήνεγκεν τὴν χεῖρα εἰς τὸν κόλπον αὐτοῦ" Kal 
ἣν ον see “9 la / 3 A “N , > , 
ἐξήνεγκεν αὐτὴν ἐκ TOV κόλπου αὐτοῦ, Kal πάλιν ἀπεκατέστη 
lal A Ν Ν 
εἰς τὴν χρόαν τῆς σαρκὸς αὐτῆς - ““ ἐὰν δὲ μὴ πιστεύσωσίν 
A nw “~~ 4 ~ 
σοι μηδὲ εἰσακούσωσιν τῆς φωνῆς τοῦ σημείου τοῦ πρώτου, 
Lal la nw ’ A 
πιστεύσουσίν σοι τῆς φωνῆς τοῦ σημείου τοῦ ἐσχάτου. 
Ν A \ , 
*Kal ἔσται ἐὰν μὴ πιστεύσωσίν σοι τοῖς δυσὶ σημείοις τούτοις 
δὲ 3 ͵ ~ A , > Ν ἴω "ὃ 
μηδὲ εἰσακούσωσιν τῆς φωνῆς σου, λήμψῃ ἀπὸ τοῦ ὕδατος 
ἴω “ “ Ν Ν 
τοῦ ποταμοῦ καὶ ἐκχεεῖς ἐπὶ τὸ ξηρόν, καὶ ἔσται τὸ ὕδωρ ὃ ἐὰν 
τ εἶπεν 
δὲ “Ὁ Ν 4 ‘a4 7 ’ > ε , > 
€ Μωυσῆς πρὸς Κύριον “Δέομαι, Κύριε, οὐχ ἱκανὸς εἰμι 
Ν ~ 3 θὲ ὑδὲ Ν “A s ε ᾽ὔ ὑδὲ 9.195 ὃ »ν rat 
πρὸ τῆς ἐχθὲς οὐδὲ TPO τῆς τρίτης ἡμέρας οὐδὲ ad οὗ ἤρξω 
A ~ 4 ’ > ’ Ν ᾽’ 
λαλεῖν τῷ θεράποντί cov: ἰσχνόφωνος καὶ βραδύγλωσσος 


wn nn eo A “ 2] 
λάβης ἀπὸ τοῦ ποταμοῦ αἷμα ἐπὶ τοῦ οὔ. 
} μ 


6. ὡσεὶ χιών : Jos. Ant. II 12 ὃ 8 
ὑπακούσας δὲ λευκὴν καὶ τιτάνῳ (chalk) 
ὁμοίαν προεκόμισεν. : 

9. τοῖς δυσὶ σημείοις : ὃ 1. Jose- 
phus makes the third sign of turning 
water into blood to be actually per- 
formed at the burning bush. — λήμψῃ: 
§ 37.— ἐκχεεῖς : the accentuation seems 
due to false analogy from vowel verbs. 
§ 21.—6éév: = ὃ ἄν. § 105. 

10. πρὸ τῆς ἐχθὲς κτλ. : a literal 
translation of the Hebrew phrase, 
which is condensed into ‘ heretofore’ 
in R.V. Yesterday and the day before 
is meant to cover all past time. The 
meaning of πρὸ τῆς ἐχθές must not be 
pressed : its form is assimilated to that 
of πρὸ τῆς τρίτης, Ex. 2129: Dt. 442, 
This use of πρό in expressions of time 
became common in later Greek, owing 
apparently to its coincidence with 
Latin idiom. Jos. Ant. XIII 9 ὃ 2 πρὸ 
ὄκτω εἰδῶν Φεβρουαρίων : Plut. Ces, 63 


πρὸ μιᾶς ἡμέρας τε ante unum diem; 
Sulla 27 πρὸ μιᾶς νωνῶν Κυντιλίων, 37 
πρὸ δυεῖν ἡμερῶν ἢ ἐτελεύτα. Here we 
cannot suspect any Roman influence 
to have been at work, and the occur- 
rence in Herodotus of the phrase πρὸ 
πολλοῦ in the sense of ‘long before’ 
indicates a tendency to this use of the 
preposition in pure Greek. We find 
πρὸ μικροῦ χρόνου in ii Mac. 10%, — 
lox védwvos: cp. 69°, where the He- 
brew is different. This word, which 
naturally means ‘thin-voiced,’ is used 
as though it were ἰσχόφωνος of a per- 
son with an impediment in his speech, 
Aristotle (Probl. XI 35) says that the 
ἰσχνόφωνοι are incapable of speaking 
low because of the effort that is re- 
quired to overcome the obstruction to 
their voice. In Probl. XI 30 ἰσχνο- 
gwvia is distinguished from τραυλότης 
and ψελλότης. A person is τραυλός 
who is unable to pronounce some par- 


Il. THE STORY OF THE EXODUS 165 


Exodus IV 17 


cy ae ” 1 
έγω ευμι. 


> \ “A 

‘eimev δὲ Κύριος πρὸς Μωυσῆν “Tis ἔδωκεν 
’ 3 θ 4 ἈΝ fr > ’ ὃ ᾽ὔ Ν , 

στόμα ἀνθρώπῳ, καὶ τίς ἐποίησεν δύσκωφον καὶ κωφόν, 

βλέποντα καὶ τυφλόν ; οὐκ ἐγὼ ὁ θεός; “"καὶ νῦν πορεύου 
x? ἃ Ν 53 ’ὔ \ ’ Ἀ ’ὔ ἃ ᾽’ὕ 

καὶ ἐγὼ ἀνοίξω τὸ στόμα σου, καὶ συμβιβάσω σε ὃ μέλλεις 

a 3) 18 Me ah ΜᾺ / 
λαλῆσαι. καὶ εἶπεν Μωυσῆς “ Δέομαι, Κύριε, προχείρι- 
» GF σι 
σαι δυνάμενον ἄλλον ὃν ἀποστελεῖς. “Kal θυμωθεὶς ὀργῇ 
A “~ iy 5] 
Κύριος ἐπὶ Μωυσὴν εἶπεν “Οὐκ ἰδοὺ ᾿Ααρὼν ὁ ἀδελφός σου 
«ὦ “ 

ὁ Λευέίτης ; ἐπίσταμαι ὅτι λαλῶν 'λαλήσει αὐτός σοι" καὶ 

3 \ > A > d , > , , \ 390% 

ἰδοὺ αὐτὸς ἐξελεύσεται εἰς συνάντησίν σοι, καὶ ἰδών σε 

A A A \ 

χαρήσεται ἐν €avT@. “Kal ἐρεῖς πρὸς αὐτὸν καὶ δώσεις τὰ 
/ fs 3 \ la) 

ῥήματά μου εἰς TO στόμα αὐτοῦ " Kal ἐγὼ ἀνοίξω τὸ στόμα 

Ν Ν la) Ν ἴω 
σου καὶ τὸ στόμα αὐτοῦ, καὶ συμβιβάσω ὑμᾶς ἃ ποιήσετε. 


6 ν ΄ \ \ ΄ Cone A ὧν 
καὶ αὐτός σοι λαλήσει πρὸς τὸν λαόν, καὶ αὐτὸς ἔσται σου 





’ \ Ν > “ » ‘\ \ \ / 
στόμα: ov δὲ αὐτῷ ἔσῃ τὰ πρὸς τὸν θεόν. 


ticular letter, whereas the Ψελλός exag- 
gerates some letter or syllable, but 
ἰσχνοφωνία consists in an inability to 
attach one syllable quickly to another. 
Herodotus (IV 155) seems to use the 
words synonymously — πάϊς 
gwvos καὶ Tpavrds, τῷ οὔνομα ἐτέθη 


ἰσχνό- 


Βάττος. 

11. δύσκωφον: used by Aristotle 
in the sense of ‘stone-deaf.’ Here 
however it is used for ‘dumb,’ while 
κωφός (which in itself may mean either 
‘deaf’ or ‘dumb’) is here reserved 
for ‘ deaf.’ 

12. συμβιβάσω oe: 7 will instruct 
thee. Cp. v. 15, 18%: Jdg. 138: Is. 
4015: i Cor, 216, Also προβιβάσεις Dt. 
67, Προσβιβάζειν is used by classical 
writers in a somewhat similar sense. 
Plat. Men. 74 B, Phdr. 229 E: Xen. 
Mem. 12 ὃ 17. ‘ 

14. ᾿Ααρών: as Aaron was three 
years older than Moses (77), we may 


Ν Ν 
“kal τὴν 


suppose that the order for the destruc- 
tion of male infants was subsequent to © 
his birth.— ὁ Aeveirns: Moses was as 
much a Levite as Aaron (Ex. 6?) : but 
to the mind of the writer the word 
probably signified function rather than 
descent, so that its use here involves 
an anachronism.—oot: added in the 
LXX, the meaning no doubt being 
‘¢for thee.’’ 

16. τὰ πρὸς τὸν θεόν: the Greek 
translator has substituted this abstract 
expression for the blunter ‘ for God’ of 
the original, Aaron, instead of taking 
his instructions directly from God (as 
Moses does), is to take them from 
Moses. Ta πρὸς τὸν θεόν (= his rela- 
tions with God) may therefore be 
taken to mean ‘‘his medium of com- 
munication with God.’’ This seems 
to typify the relation of the priest to 
the prophet under the ideal Hebrew 
theocracy, 


166 SELECTIONS FROM THE SEPTUAGINT 
Exodus IV 18 
ῥάβδον ταύτην τὴν στραφεῖσαν εἰς ὄφιν λήμψῃ ἐν TH χειρί 
σου, ἐν ἣ ποιήσεις ἐν αὐτῇ τὰ σημεῖα." 
15 Ἐπορεύθη δὲ Μωυσῆς καὶ ἀπέστρεψεν πρὸς Ἰοθὸρ τὸν 
\ > OA Ἀν ae “ , \ > , ‘ 
γαμβρὸν αὐτοῦ καὶ λέγει “ Πορεύσομαι καὶ ἀποστρέψω πρὸς 
ἈΝ 3 4 οὖ 5 3 , \ » > ¥ A 39 
τοὺς ἀδελφούς μου τοὺς ἐν Αἰγύπτῳ, καὶ ὄψομαι εἰ ἔτι ζῶσιν. 
καὶ εἶπεν Ἰοθὸρ Μωυσῇ “ Badile ὑγιαίνων. μετὰ δὲ τὰς 
ἀν N ; \ a. 3 , ε Ἢ oer 
ἡμέρας Tas πολλὰς ἐκείνας ἐτελεύτησεν ὁ βασιλεὺς Αἰγύπ- 
tov. “εἶπεν δὲ Κύριος πρὸς Μωυσῆν ἐν Μαδιαμ “ Βάδιζε 
» 9 ¥ , N , ε A , 
ἄπελθε εἰς Αὔγυπτον " τεθνήκασιν yap πάντες ot ζητοῦντές 
δ » 99 20 > ‘ δὲ A \ A \ 
σου τὴν ψυχὴν. ἀναλαβὼν ὃὲ Μωυσῆς τὴν γυναῖκα καὶ 
Ἁ ’ > ’ὔ 3 ‘ Ὁ uN Ν ε ’ὔ A 3 7 
Ta παιδία ἀνεβίβασεν αὐτὰ ἐπὶ τὰ ὑποζύγια, καὶ ἐπέστρεψεν 
εἰς Αἴγυπτον - ἔλαβεν δὲ Μωυσῆς τὴν ῥάβδον τὴν παρὰ τοῦ 
oe ~ \ 5 ῪΚᾺ 91 > A , A wn 
θεοῦ ἐν TH χειρὶ αὐτοῦ. εἶπεν δὲ Κύριος πρὸς Μωυσῆν 
“ς Πορευομένου cov καὶ ἀποστρέφοντος εἰς Αἴγυπτον, ὅρα 
πάντα τὰ τέρατα ἃ ἔδωκα ἐν ταῖς χερσίν σου, ποιήσεις αὐτὰ 
3 ΄ Σ᾿ ee \ A \ , Fe sae \ 
ἐναντίον Φαραώ: ἐγὼ δὲ σκληρυνῶ τὴν καρδίαν αὐτοῦ, καὶ 
ὑ μὴ ἐξαποστείλῃ τὸν λαό Boy δὲ ἐρεῖς τῷ Φαραώ 
οὐ μὴ ῃ τὸν ν. ὺ ἐρεῖς τῷ Φαραώ 
, ε 9 > 
‘Tade λέγει Κύριος “ Υἱὸς πρωτότοκός pov Ἰσραήλ" «ira 
5 , 6? , \ , y ΄ re 
έ σοι “ Ἐξαπόστειλον τὸν λαόν μου wa μοι λατρεύσῃ᾽ εἰ 
\ 5 \ , 9 A 4 , Ψ ΕῚ σεν. 
μὲν οὖν μὴ βούλει ἐξαποστεῖλαι αὐτούς, ὅρα οὖν, ἐγὼ ἀπο- 
κτέννω τὸν υἱόν σου τὸν πρωτότοκον. ” 
“ Rimev δὲ Κύριος πρὸς ᾿Ααρών “ Πορεύθητι εἰς συνάντησιν 
“Ὁ 3 A » ὡ 32 ὌΝ 4 \ / 5 Les 
Μωσεῖ εἰς τὴν ἔρημον "᾿ Kat ἐπορεύθη καὶ συνήντησεν αὐτῷ 


17. τὴν στραφεῖσαν εἰς Shiv: added 
inthe LX X Στρέφειν = classical τρέπειν. 
—évq... ἐν αὐτῇ: § 69. 

18. Βάδιζε ὑγιαίνων : Ὑγίαινε cor- 
responds to the Latin vale as a formula 
of leave-taking.— μετὰ 5 . . . Αἰ- 
γύπτου : these words are repeated from 
273, They are not in the Hebrew and 
do not suit the context, On the form 
of expression see 2" ἢ, 


19. Βάδιΐζε ἄπελθε: a literal trans- 
lation from the Hebrew. Cp. βάσκ᾽ ἴθι 
in Homer and vade age in Vergil. 

20. τὰ παιδία: for the names of 
Moses’ sons see 18% 4, 

21. Ilopevopévov cov... Spa: ὃ 58. 
— ἔδωκα ἐν ταῖς χερσίν σου: ὃ 91. 

23.* ἀποκτέννω : the present of stem 
xrev- is here strengthened by nasalisa- 
tion instead of by inserting ε. 





Il. THE STORY OF THE EXODUS 167 
Exodus V 5 
ἐν τῷ ὄρει τοῦ θεοῦ, Kat κατεφΐίλησαν ἀλλήλους. Kal 
5 ζ 4 ~ x 2 Ν / Ν ’ ’ὔ 
ἀνήγγειλεν᾽ Μωυσῆς τῳ Ααρὼν πάντας τοὺς λόγους Κυρίου 
οὗς ἀπέστειλεν καὶ πάντα τὰ ῥήματα ἃ ἐνετείλατο αὐτῷ. 


“ἐπορεύθη δὲ Μωυσῆς καὶ ᾿Ααρών, καὶ συνήγαγον τὴν 


A an > Ν 
γερουσίαν τῶν υἱῶν Ἰσραήλ. “Kat ἐλάλησεν ᾿Ααρὼν 
’, Ν 6.» “ ἃ > 4 ε Ἀ Ν “A 
πάντα TA ῥήματα ταῦτα ἃ ἐλάλησεν ὁ θεὸς πρὸς Μωυσῆν, 
Ἵ καὶ ἐπίστευ- 


καὶ ἐποίησεν τὰ σημεῖα ἐναντίον τοῦ λαοῦ. 
ε ’ \ 3 αὶ ν 3 ’ ε Ν ‘ eA 
σεν 6 λαός, καὶ ἐχάρη ὅτι ἐπεσκέψατο ὁ θεὸς τοὺς υἱοὺς 
3 Ν > lal 
Ἰσραὴλ καὶ ὅτι εἶδεν αὐτῶν τὴν θλίψιν - κύψας δὲ ὁ λαὸς 
, εἰ Ν ἿΝ nA i A \ 
προσεκύνησεν. Καὶ μετὰ ταῦτα εἰσῆλθεν Μωυσῆς καὶ 
3 Ν \ > fon 
Aapov πρὸς Φαραὼ καὶ εἶπαν αὐτῷ “ Tdde λέγει Κύριος 6 
Ἀ 3 / 6? ’ὔ Ν ’ ν ε ’ 
θεὸς Ἰσραήλ “᾿ Ἐξαπόστειλον τὸν λαόν μου, ἵνα μοι ἑορτάσω- 
9 alt. ΔΑ 999 2 ee 4 66m’. 2 a 9 
σιν ἐν TH ἐρὴῆμῳ. Kal εἶπεν Φαραω “Τίς ἐστιν ov εἰσα- 
A “A la 9 
κούσομαι τῆς φωνῆς αὐτοῦ wate ἐξαποστεῖλαι τοὺς υἱοὺς 
Ἶ aN ᾿ > Τὸ Ν 4 Ἁ Ν as yr > iq “2 
σραήλ; οὐκ οἶδα τὸν κύριον, Kal τὸν Ἰσραὴλ οὐκ ἐξαπο 
στέλλω. ὅἵκαὶ λέγουσιν αὐτῷ “ὋὋὉ θεὸς τῶν Ἑβραίων 
προσκέκληται ἡμᾶς πορευσόμεθα οὖν ὁδὸν τριῶν ἡμερῶν 
9 x » ν “ “Ὁ “ 2 
εἰς τὴν ἔρημον, ὅπως θύσωμεν TO θεῷ ἡμῶν, μή ποτε συναν- 
, em , x 4 3) 
THON ἡμῖν θάνατος ἢ φόνος. 
ν τ . 
Αἰγύπτου “"Iva ti, Μωυσῆ καὶ ᾿Ααρών, διαστρέφετε τὸν λαόν 


\ > ‘ 
ἐ καὶ εἶπεν αὐτοῖς ὁ βασιλεὺς 


A A Ν 
μου ἀπὸ τῶν ἔργων ; ἀπέλθατε ἕκαστος ὑμῶν πρὸς τὰ ἔργα 


5 


aA?) > ἴω A 
αὐτοῦ.᾽ καὶ εἶπεν Φαραώ ““ Ἰδοὺ νῦν πολυπληθεῖ ὁ λαός - 


27. τῷ ὄρει τοῦ θεοῦ: iii K. Moses and Aaron, having heard of 


198 n, 

28. ots ἀπέστειλεν : wherewith he 
had sent him. An irregular attrac- 
tion of the relative. Οὗ. θὅ ὃν... κα- 
ταδουλοῦνται. 

29. ἐπορεύθη. .. συνήγαγον: in 
this change from singular to plural the 
Greek exactly follows the Hebrew. Συ- 
νάγειν is the verb to which συναγωγή 
(12%) belongs. Josephus (Ané. II 13 
§ 1) makes the elders go out to meet 


their coming. 

1. Τάδε λέγει Κύριος : instead of 
these words Josephus here makes 
Moses recount to the new Pharaoh his 
services against the Ethiopians. 

2. ov... αὐτοῦ: ὃ 69. 

5. πολυπληθεῖ: isnumerous. The 
word occurs in the LXX only here, 
in Lev. 1142 ὃ πολυπληθεῖ ποσίν, and 
Dt. 77 πολυπληθεῖτε παρὰ πάντα τὰ 
ἔθνη. 


168 SELECTIONS FROM THE SEPTUAGINT 
Exodus V 6 
| ae , “te Sah eS eee Pee ἂν ” 6 , 
μὴ οὖν καταπαύσωμεν αὐτοὺς ἀπὸ TOV ἔργων. συνέταξεν 
δὲ Φαραὼ τοῖς ἐργοδιώκταις τοῦ λαοῦ καὶ τοῖς γραμματεῦσιν 
λέγων 1“ Οὐκέτι προστεθήσεται διδόναι ἄχυρον τῷ λαῷ εἰς 
Ἀ , ’, 3 Ἂς XN 4 ε rs 3 Ν 
τὴν πλινθουργίαν καθάπερ ἐχθὲς καὶ τρίτην ἡμέραν - αὐτοὶ 
A ¥ 
πορευέσθωσαν Kal συναγαγέτωσαν ἑαυτοῖς ἄχυρα. δ καὶ 
τὴν σύνταξιν τῆς πλινθίας ἧς αὐτοὶ ποιοῦσιν καθ᾽ ἑκάστην 
ε , > ‘a > a > > r “ 0 / + /, 
ἡμέραν ἐπιβαλεῖς αὐτοῖς, οὐκ ἀφελεῖς οὐδέν - σχολάζουσιν 
΄, ὃ Ν fa , , 6? θῶ \ AY 
yap, διὰ τοῦτο κεκράγασιν λέγοντες “᾿Ἐγερθῶμεν καὶ θύσω- 
an θ Api ΑΝ OS 9 , 6 “ov κ᾿ > θ ΄ 
μεν τῳ θεῳ ἡμῶν. βαρυνέσθω τὰ ἔργα τῶν ἀνθρώπων 
τούτων, καὶ μεριμνάτωσαν ταῦτα, καὶ μὴ μεριμνάτωσαν ἐν 
λόγοις κενοῖς. “κατέσπευδον δὲ αὐτοὺς οἱ ἐργοδιῶκται 
Ν ε A Ν ὅλ ἈΝ Ν λ Ν λέ ᾿ (a4 (ὃ 
καὶ οἱ γραμματεῖς, καὶ ἔλεγον πρὸς τὸν λαὸν λέγοντες “ Tade 
λέγει Φαραώ “ Οὐκέτι δίδωμι ὑμῖν ἄχυρα - “ αὐτοὶ πορευόμενοι 
’ ε “A »¥ 9 ba ν 5 ‘\ > a 
συλλέγετε ἑαυτοῖς ἄχυρα ὅθεν ἐὰν εὕρητε, οὐ yap ἀφαιρεῖται 
aes A ΄ὕ ἀν 297.99? 12 \ § ΄ ε \ 3 
ἀπὸ τῆς συντάξεως ὑμῶν οὐθέν. καὶ διεσπάρη ὁ λαὸς ἐν 
ν A“ 5 , A ’ > 3 13 ε ᾿ 
ὅλῃ γῇ Αἰγύπτῳ συναγαγεῖν καλάμην εἰς ἄχυρα: “oi δὲ 
> ὃ A , 3 Ν / {ς A Ν 
ἐργοδιῶκται κατέσπευδον αὐτοὺς λέγοντες “ Συντελεῖτε τὰ 
» As ᾽ὔ 3ι ὦ , , ΩΣ Ἐς ον .." Ψ 
ἔργα τὰ καθήκοντα καθ᾽ ἡμέραν καθάπερ καὶ ὅτε τὸ ἄχυρον 


25 (ὃ © 2A ν8 14 "Ὁ , ε a a 
€OLOOTO υμιν. και ἐμαστιγώθησαν OL γβάμβματεις TOV 

/ “ ea 9 Ν ε , ᾿ τὰν 3 Ν ε Ss 
γένους τῶν VLWV Ισραὴλ OL κατασταθέντες ΕἾ αυτους VO 


lal 5 ΄““ ΄ 4 , (a4 Ν ’ὔ > , 
TOV ἐπιστατῶν τοῦ Φαραώ, λέγοντες “ Διὰ Ti οὐ συνετελέσατε 


6. συνέταξεν : gave orders to. Cp. καὶ τρίτην ἡμέραν : ἃ general expres- 


618, 1235: Nb. 118; Used absolutely in 
Ex. 9!2.—ypapparetow: these were 
Hebrew, not Egyptian, officers. Cp. 
vs. 14, 19. 

7. προστεθήσεται διδόναι: shall it 
be added to give. The impersonal form 
of a common construction in Biblical 
Greek: Gen. 878 η, On the use of straw 
for bricks Swete (Introd. p. 293) com- 
pares Flinders Petrie Papyri II xiv 2 
és τὰ ἄχυρα πρὸς τὴν πλίνθον. --- πλιν- 
θουργίαν : in Swete’s text only here in 
LXX. Josephus uses πλινθεία. --- ἐχθὲς 


sion for past time. See 410 η, § 86, 

8. σύνταξιν: used by Demosthenes 
(e.g. pp. 60, 95) of the contributions 
which Athens levied from her allies. 
The ‘tale’ of the bricks in our version 
= the ‘count’ of the bricks, i.e. the 
fixed number which the Israelites were 
expected to provide. — κεκράγασιν : 
perfect used as present; found also in 
good authors, as Soph. Aj. 1236. 

14. λέγοντες : here we have a par- 
ticiple which has nothing to agree with 
except the agent implied in the passive 


_ 





Il. THE STORY OF THE EXODUS 169 


Exodus V 23 
Ἀ » ε A κ ᾽ὔὕ ’ 5 A ‘\ ’ 
τὰς συντάξεις ὑμῶν τῆς πλινθίας καθάπερ ἐχθὲς καὶ τρίτην 
ἡμέραν καὶ τὸ τῆς σήμερον ;” 
A “ [a 3 ἈΝ ’ὔ Ἂν, Α, , 
Tels τῶν υἱῶν ᾿Ισραὴλ κατεβόησαν πρὸς Φαραὼ λέγοντες 


᾿ εἰσελθόντες δὲ οἱ γραμμα- 


ἼΩΝ 
ἄχυρον οὐ δί- 
A > , Ν Ν ’ ε ~~ id A 
Sorat τοῖς οἰκέταις σου, Kal THY πλίνθον ἡμῖν λέγουσιν ποιεῖν, 


ce? ld ν A A “ > , 
Iva τι OUVUTWS TOLELS τοις σοις OLKETALS 5 


τ :5 δ ε “δ ἢ ΄, 3 ΄ > \ 
καὶ LOOUV OL TALOES σου μεμαστιγῶωνται" ἀδικήσεις ουν τον 


“kat εἶπεν αὐτοῖς ““Σχολάζετε, σχολασταί 


λαόν gov.” 
A ἴω wn ~ na A 
ἐστε" διὰ τοῦτο λέγετε ‘ Πορευθῶμεν θύσωμεν τῷ θεῷ ἡμῶν. 
1. κα > , 3 , Ν Ν dl 3 , 
νῦν οὖν πορευθέντες ἐργάζεσθε: τὸ yap ἄχυρον ov δοθήσεται 
Cus Ν Ν 4 aA , > ὃ » 3) 19 ¢ 7 
ὑμῖν, καὶ τὴν σύνταξιν τῆς πλινθίας ἀποδώσετε. ἑώρων 
Lo nw al 5 nw 
δὲ οἱ γραμματεῖς τῶν υἱῶν Ἰσραὴλ ἑαυτοὺς ἐν κακοῖς λέγον- 
(a4 9 3 ’ A v4 ‘ ~ ~ ε , 39 
τες “Οὐκ ἀπολείψετε τῆς πλινθίας τὸ καθῆκον τῇ ἡμέρᾳ. 
20 , 53 a \ Ὁ δ 3 , 3 , 
συνήντησαν δὲ Μωυσῇ καὶ ᾿Ααρὼν ἐρχομένοις εἰς συνάν- 
τησιν αὐτοῖς, ἐκπορευομένων αὐτῶν ἀπὸ Φαραώ, “Kal εἶπαν 
A » la 
αὐτοῖς ““Ἴδοι ὁ θεὸς ὑμᾶς καὶ κρίναι, ὅτι ἐβδελύξατε τὴν 
XN ial , Ἁ A 
ὀσμὴν ἡμῶν ἐναντίον Φαραὼ καὶ ἐναντίον τῶν θεραπόντων 
nw Lal 7 A lal A 
αὐτοῦ, δοῦναι ῥομφαίαν εἰς Tas χεῖρας αὐτοῦ ἀποκτεῖναι 
ε A 39 
ἡμᾶς. 
> (44 ’ , ya / ἈΝ Ἀ A , 9 
εἶπεν “ Δέομαι, Κύριε, τί ἐκάκωσας τὸν λαὸν τοῦτον ; καὶ iva 


“Ἐπέστρεψεν δὲ Μωυσῆς πρὸς Κύριον καὶ 


δ᾽ ’ ’ 28 5 Ge. > ea , Ν Ν 
τί ἀπέσταλκας με; καὶ ab ov πεπόρευμαι πρὸς Φαραὼ 


verb ἐμαστιγώθησαν. This 15 ΘΥ̓ΘῺ more 
unreasonable than when the construc- 
tion which precedes is impersonal, as 
in Gen. 4515, § 112. ---καθάπερ. .. σή- 
pepov: to-day also as heretofore. Τὸ 
τῆς σήμερον (ἡμέρας) is a periphrasis 
for σήμερον. Cp. ἐν τῇ σήμερον Ex. 
134, Dt. 44: ἐν τῇ σήμερον ἡμέρᾳ 
Josh, 5° (cp. 2239). The phrase ἕως 
τῆς σήμερον ἡμέρας Occurs in the Hexa- 
teuch in Gen. 1938, 2633, 354: Nb. 
222; Dt. 114: and frequently in 
Joshua. Epict. Diss. I 11 ὃ 38 ἀπὸ 
τῆς σήμερον τοίνυν ἡμέρας. See i K. 
1710 ἢ, 


16. ἀδικήσεις κτλ. R.V. ‘ But the 
fault is in thine own people.’ The 
original is here obscure. 

17. σχολασταί ἐστε: More expres- 
sive than cxoddfere. This is a kind of 
analytic form. Σιχολαστής Occurs only 
here in LXX, 

19. λέγοντες : here, as in 14, there 
is a subject γραμματεῖς, with which the 
participle appears to agree, but does 
not. § 112. 

21. ἐβδελύξατε: Ye have made... 
to be abhorred. ὃ. 84. --- ῥομφαίαν : the 
usual word for a sword in Hellenistic 
Greek. Cp. Nb. 2228: Lk. 235, 


170 SELECTIONS FROM THE SEPTUAGINT 


Exodus VI 1 
~ | ee ~ a 3 ’ 5 ’ Ν. Ν nw A 
λαλῆσαι ἐπὶ τῷ OW ὀνόματι, ἐκάκωσεν τὸν λαὸν τοῦτον, καὶ 
> 3 , Ν ΄ 3) 1 \ 4 , \ 
οὐκ ἐρρύσω τὸν λαὸν σου. καὶ εἰπεν Κύριος πρὸς Μωυ- 
lal «(Ὗ 5», ἃ ’ὔ ~ 4 > Ν Ν Si 
σὴν “Ἤδη ὄψει ἃ ποιήσω τῷ Φαραώ: ἐν yap χειρὶ κραταιᾷ 
A“ ~ “Ὁ Ν 
ἐξαποστελεῖ αὐτούς, καὶ ἐν βραχίονι ὑψηλῷ ἐκβαλεῖ αὐτοὺς 
ἴω a ae D 
EK τῆς γῆς αὐτου. 
A \ 5 Ν 
“᾿Ελάλησεν δὲ ὁ θεὸς πρὸς Μωυσὴν καὶ εἶπεν πρὸς αὐτόν 
Ν ν᾿ Ν Ν 
“Ἐγὼ Κύριος - *xat ὥφθην πρὸς ᾿Αβραὰμ καὶ Ἰσαὰκ καὶ 
΄ 4 
Ἰακώβ, θεὸς ὧν αὐτῶν, καὶ τὸ ὄνομά μου Κύριος οὐκ ἐδή- 
A ‘\ 
λωσα avrots: “καὶ ἔστησα τὴν διαθήκην μου πρὸς αὐτοὺς 
9 A A A A Ἀ al aA 
ὥστε δοῦναι αὐτοῖς τὴν γῆν τῶν Χαναναίων, τὴν γῆν ἣν 
“a + > A ar πε 
παρῳκήκασιν, ἐν ἣ Kal παρῴκησαν ἐπ᾽ αὐτῆς. ὃ καὶ ἐγὼ 
nw A ἃ 3 
εἰσήκουσα τὸν στεναγμὸν τῶν υἱῶν Ἰσραήλ, ὃν οἱ Αἰγύπτιοι 
ἴω Ν A / ε la) 
καταδουλοῦνται αὐτούς, Kal ἐμνήσθην τῆς διαθήκης ὑμῶν. 
“ “ τὶ 3 \ 
*Badile εἰπὸν τοῖς υἱοῖς Ἰσραὴλ λέγων “᾿Εγὼ Κύριος, καὶ 
> , ε “~ > Ν “Ὁ ’ ~ > ’ Ν cs 
ἐξάξω ὑμᾶς ἀπὸ τῆς δυναστείας τῶν Αἰγυπτίων, καὶ ῥύσομαι 
ε “A 3 A » Ν 4 ε A 3 4 
ὑμᾶς ἐκ THs δουλίας, καὶ λυτρώσομαι ὑμᾶς ἐν βραχίονι 


ε A \ ΄,Ἱ ΄ V4 \ ΄ 3 fe 
ὑψηλῴ Kal κρίσει μεγάλῃ ‘kat λήμψομαι ἐμαυτῷ ὑμᾶς 

Ν 3 ’ Ν » ε “ / \ ’ὕ 9 > \ 
λαὸν ἐμοί, καὶ ἔσομαι ὑμῶν θεός, καὶ γνώσεσθε ὅτι ἐγὼ 


Κύριος ὁ θεὸς ὑμῶν ὁ ἐξαγαγὼν ὑμᾶς ἐκ τῆς καταδυναστείας 





1. ἐν γὰρ χειρί... καὶ ἐν κτλ. : the 
second clause nearly repeats the first, 
but the Greek translator has varied the 
phraseology to avoid monotony. The 
ἐν denotes the accompanying circum- 
stances. § 91. But on whose part 
was the strong hand to be? The words 
might be taken to mean that Pharaoh 
would be so glad to get rid of the 
Israelites that he would not only 
permit but force them to go, and 11], 
1238 might be quoted in favour of this 
view. A comparison however with 
v. 6 of this chapter and other passages, 
such as 148, seems to show that the 
‘strong hand’ here spoken of was to 


. be on the part of Jehovah. It is evi- 


dently so understood by the Deuterono- 
mist (Dt. 26%) and in Jeremiah (3974). 

4. τὴν γῆν ἣν... ἐπ᾽ αὐτῆς : lit- 
erally the land which they sojourned, in 
which they also sojourned upon it. 
This bit of tautology represents five 
words in the original —‘the land of- 
their-sojournings which-they-sojourned 
in-it.’ 

5. ὃν... καταδουλοῦνται : 418 n. 

6. δουλίας : = δουλείας. § 37. 

7. ἐμαυτῷ... ἐμοί : § 18. --- κατα- 
δυναστείας ; oppression. The word 
occurs five times in the LXX, but ap- 
parently not elsewhere. 





1. THE STORY OF THE EXODUS 171 


Exodus VI 30 
τῶν Αἰγυπτίων - “καὶ ἐξάξω ὑμᾶς εἰς THY γὴν εἰς ἣν ἐξέτεινα 
ἈΝ A , lal 3 \ Co ΡΒ Ν \ > Ν A 
τὴν χεῖρά μου δοῦναι αὐτὴν τῷ ᾿Αβραὰμ Kal Ἰσαὰκ καὶ 
Ἰακώβ, καὶ δώσω ὑμῖν αὐτὴν ἐν κλήρῳ᾽ ἐγὼ Kv yr 
; ώσω ὑμῖν αὐτὴν ἐν κλήρῳ᾽ ἐγὼ Κύριος. 
"ἐλάλησεν δὲ Μωυσῆς οὕτως τοῖς υἱοῖς Ἰσραήλ" καὶ οὐκ 
5 ’ ~ > Ἁ ~ > ’ \ > Ν A » 
εἰσήκουσαν Μωυσῇ ἀπὸ τῆς ὀλιγοψυχίας καὶ ἀπὸ τῶν ἔργων 
τῶν σκληρῶν. 

τ εἶπεν δὲ Κύριος πρὸς Μωυσῆν λέγων 1% Εἴσελθε ciel 
gov Φαραὼ βασιλεῖ Αἰγύπτου wa ἐξαποστείλῃ τοὺς υἱοὺς 
Ἰσραὴλ ἐκ τῆς γῆς αὐτοῦ. “ἐλάλησεν δὲ Μωυσῆς ἔναντι 

, λέ cc? ὃ Ν ε ΕΥ 5 yr > > la , Ἃ 
Κυρίου λέγων “δου οἱ vot ᾿Ισραὴλ οὐκ εἰσήκουσαν μου, καὶ 


> 
18 εἶπεν 


“A > 4 ’ὔ ’ > Ν αν» ’ἤ 3 33 
πῶς εἰσακούσεταί μου Φαραώ; ἐγὼ δὲ ἄλογός εἰμι. 
\ , ἈΝ “a ee , Ἁ ’, 9 A 
δὲ Κύριος πρὸς Μωυσὴν καὶ ᾿Ααρών, καὶ συνέταξεν αὐτοῖς 
Ν Ν ᾽’ 3 ᾽’ ν 9 “ \ 
πρὸς Φαραὼ βασιλέα Αἰγύπτου ὥστε ἐξαποστεῖλαι τοὺς 
ae 3 Ν 5 fed > 4 
υἱοὺς Iopand ἐκ yns Αἰγύπτου. 
S*H ἡμέρᾳ ἐλάλησεν Κύριος Μωυσῇ ἐν γῇ Αἰγύπτῳ 
“Kat ἐλάλησεν Κύριος πρὸς Μωυσὴν λέγων “Ἐγὼ Κύριος. 
λάλησον πρὸς Φαραὼ βασιλέα Αἰγύπτου, καὶ ἐγὼ λέγω 


\ > lanl ’ὔ , > Ἁ 
“Kal εἶπεν Μωυσῆς ἐναντίον Κυρίου “᾿Ἰδοὺ 
᾽ 


Ν 45? 
πρὸς σέ. 
3 ΣΝ Sf 4, > ‘\ A > 4 4 , 3 
ἐγὼ ἰσχνόφωνός εἰμι, καὶ πῶς εἰσακούσεταί μου Φαραώ; 


Israel and,’ which are not in the 
LXX. 


9. εἰσήκουσαν Μωυσῇ : so in He- 
rodotus εἰσακούειν = ‘obey’ takes a 


dative. Inv. 12 below it has a geni- 28. Ἧ ἡμέρᾳ. . . καὶ ἐλάλησεν : to 
tive. supply before this καὶ ἐγένετο to which 
12. ἔναντι : § 97. --- ἄλογος : desti- the Hebrew points, would make the 


tute, not of the inner, but of the outer, passage more in accordance with LXX 


λόγος, Or, as it Was sometimes called, 
the λογὸς προφορικός. This is a bold 
rendering of the Hebrew, which means 
‘of uncircumcised lips.’ The same 
original is rendered in 30 by icxv6- 
φωνος. 

13. συνέταξεν αὐτοῖς πρός : gave 
them a commission to. Cp. 58. — 
πρὸς Φαραώ: before this the Hebrew 
has the words ‘unto the children of 


grammar, but it would not relieve it of 
its tautology, which may be surmised to 
arise from a mixture of documents. 

29. καὶ ἐγὼ Aéyw: the sense re- 
quires & to be supplied before this. 

30. καὶ εἶπεν Μωυσῆς : 6°°-72 is a 
repetition with variations of 410-16, 
Here the communication made by the 
Lord to Moses is in Egypt instead of 
in the land of Midian. 


172 SELECTIONS FROM THE SEPTUAGINT 
Exodus VII 1 

Ν al 
‘kat εἶπεν Κύριος πρὸς Μωυσῆν λέγων “"Id0d δέδωκά σε 

Ν ’ ἣν Ν ε > ’ » la 
θεὸν Φαραώ, καὶ ᾿Ααρὼν ὁ ἀδελφός cov ἔσται σου προφή- 

Ὰ 7) Ν δὲ Χχ r , : , ν 3 λλ ε δὲ 
της “σὺ δὲ λαλήσεις αὐτῷ πάντα ὅσα σοι ἐντέλλομαι, ὁ δὲ 
᾿Ααρὼν ὃ ἀδελφός σου λαλήσει πρὸς Φαραὼ ὥστε ἐξαποστεῖς- 

Ἂν ΑΝ 3 Ν 3 “ ~ > wn 83 Ν δὲ 

λαι τοὺς υἱοὺς Ἰσραὴλ ἐκ τῆς γῆς αὐτοῦ. ἐγὼ δὲ σκλη- 
ρυνῶ τὴν καρδίαν Φαραώ, καὶ πληθυνῶ τὰ σημεῖά μου καὶ 
τὰ τέρατα ἐν γῇ Αἰγύπτῳ. “καὶ οὐκ εἰσακούσεται ὑμῶν 

ἴω al ¥ ‘ 
Φαραώ. Kat ἐπιβαλῶ τὴν χεῖρά μου ἐπ᾽ Αἴγυπτον, Kal 
> ’ὔ Ἂς ὃ / \ ’ Ἁ 6. »& > ἈΝ 3 
ἐξάξω σὺν δυνάμει μου τὸν λαόν μου τοὺς υἱοὺς Ἰσραὴλ ἐκ 
γῆς Αἰγύπτου σὺν ἐκδικήσει μεγάλῃ - "καὶ γνώσονται πάν- 
τες οἱ Αἰγύπτιοι ὅτι ἐγώ εἰμι Κύριος, ἐκτείνων τὴν χεῖρα ἐπ᾽ 

¥ a 32 Ν cw 3 \ 3 ΄ 3. 498 
Αἴγυπτον καὶ ἐξάξω τοὺς υἱοὺς Ἰσραὴλ ἐκ μέσου αὐτῶν. 
0» ’ δὲ Μ “A \3> Ν᾿ θ ’ 3 (λ 3 A 
ἐποίησεν δὲ Μωυσῆς καὶ ᾿Ααρὼν καθάπερ ἐνετείλατο αὐτοῖς 
Κύ ν 3 ’ ™ A δὲ > | ae, 3 ὃ ’ 

ὕύριος, οὕτως ἐποίησαν. ωυσῆς δὲ ἦν ἐτῶν ὀγδοήκοντα, 
3 Ν \ ε > \ > Le ϑι A > , A Ct Se 
Ααρὼν δὲ ὁ ἀδελφὸς αὐτοῦ ἐτῶν ὀγδοήκοντα τριῶν, ἡνίκα 
3 , ~ 4 
ἐλάλησεν πρὸς Φαραώ. 

"Καὶ εἶπεν Κύριος πρὸς Μωυσὴν καὶ ᾿Ααρὼν λέγων °“ Καὶ 
ἐὰν λαλήσῃ πρὸς ὑμᾶς Φαραὼ λέγων ‘ Δότε ἡμῖν σημεῖον 
Ἁ ? A A 
ἢ τέρας, καὶ ἐρεῖς ᾿Ααρὼν τῷ ἀδελφῷ σου “Λάβε τὴν 
ῥάβδον καὶ ῥίψον ἐπὶ τὴν γῆν ἐναντίον Φαραὼ καὶ ἐναντίον 
10 εἰσῆλθεν 

nw A “w 
δὲ Μωυσῆς καὶ ᾿Ααρὼν ἐναντίον Φαραὼ καὶ τῶν θερα- 


a 4 > A ees. , 9.32 
τῶν θεραπόντων αὐτοῦ, καὶ ἔσται δράκων. 


ld > “ A 9 ’ ν ’ 3 7 3 
πόντων αὐτοῦ, καὶ ἐποίΐησαν οὕτως καθάπερ ἐνετείλατο αὐ- 
al Ἂς » > 
τοῖς Κύριος - καὶ ἔριψεν ᾿Ααρὼν τὴν ῥάβδον ἐναντίον Φαραὼ 
Ἁ ’ ἴω Ἀ z ’ 
καὶ ἐναντίον τῶν θεραπόντων αὐτοῦ, καὶ ἐγένετο δράκων. 
11 , δὲ \ ‘ x ere’ Ν \ 
συνεκάλεσεν δὲ Φαραὼ τοὺς σοφιστὰς Αἰγύπτου καὶ τοὺς 


1. Φαραώ : dative. —ampodfrys: in 719: Dan. O/ 4%: Mt, 24%. Cp. Jos. 


its primary meaning of ‘forth-teller,’ 
‘ spokesman.’ 

8. σημεῖα... καὶ τέρατα: this is 
the first instance of this combination 
so common afterwards both in the Old 
and New Testament ; e.g. Dt. 4%, 622, 


B. J. Prem. ὃ 11 καὶ τὰ πρὸ ταύτης 
(the capture of Jerusalem) σημεῖα καὶ 
τέρατα. 

10. ἔριψεν : = ἔρριψεν. § 37. 

11. σοφιστάς: in LXX only here 
and in Daniel, where Theodotion has 


—— ee 


-_- aie -- tee Toe ee ee ne 


Il. THE STORY OF. THE EXODUS 178 
Exodus VII 19 
4 Ἁ 3 ’ Ἁ ε > Ν ἴω ΕῚ , 
φαρμακούς" Kal ἐποίησαν καὶ οἱ ἐπαοιδοὶ τῶν Αἰγυπτίων 

“ ’ὔὕ lal ἃ 

ταῖς φαρμακίαις αὐτῶν ὡσαύτως, “καὶ ἔρριψαν ἕκαστος τὴν 
lal Ν 3 
ῥάβδον αὐτῶν, καὶ ἐγένοντο δράκοντες: καὶ κατέπιεν ἡ 
e7 5 ἘΠῚ Ἂς, Ν 3 , c? ὃ 13 Ν ’ 
ῥάβδος ἡ ᾿Ααρὼν τὰς ἐκείνων ῥάβδους. καὶ κατίσχυσεν 
\ . lanl 
ἡ καρδία Φαραώ, καὶ οὐκ εἰσήκουσεν αὐτῶν, καθάπερ 
ἐνετείλατο αὐτοῖς Κύριος. 

“Eimer δὲ Κύριος πρὸς Μωυσῆν “ Βεβάρηται ἡ καρδία 
Φαραὼ τοῦ μὴ ἐξαποστεῖλαι τὸν λαόν. “βάδισον πρὸς 
Φαραὼ τὸ πρωΐ: ἰδοὺ αὐτὸς ἐκπορεύεται ἐπὶ τὸ ὕδωρ, καὶ 
ἔσῃ συναντῶν αὐτῷ ἐπὶ τὸ χεῖλος τοῦ ποταμοῦ: καὶ τὴν 
ΒΥ A “a > 3 - 3 A“ ’ 
ῥάβδον τὴν στραφεῖσαν εἰς ὄφιν λήμψῃ ἐν τῇ χειρί σου, 
16 .Ἶ 3 “A \ > ’ 4 ’ὔ ε % “Ὁ 3 4 > ’ 

καὶ ἐρεῖς πρὸς αὐτόν “ Κύριος ὁ θεὸς τῶν Ἑβραίων ἀπέσταλ- 

΄ \ ἈΝ ἢ ἐς 5 , \ , Ψ 
κέν με πρὸς σὲ λέγων “᾿Ἐξαπόστειλον τὸν λαόν μου ἵνα μοι 

“ > 
λατρεύσῃ ἐν TH Epyp@:” Kal ἰδοὺ οὐκ εἰσήκουσας ἕως τούτου. 
τάδε λέγει Κύριος “Ἔν τούτῳ γνώσῃ ὅτι ἐγὼ Κύριος "᾽᾿ ἰδοὺ 
> A 4 get iS ὃ ΝΣ oN ’ Pe \ "ὃ Ἧ 3 “A 
ἐγὼ τύπτω TH ῥάβδῳ TH EV TH χειρί μου ἐπὶ τὸ ὕδωρ TO ἐν TH 
18 


»ο- A an > e δ A nS 4, e 5 ΄ 
ποταμῷ, καὶ μεταβαλεῖ εἰς αἷμα" “Kat οἱ ἰχθύες οἱ ἐν τῷ 


~ v4 ι ἵν, ᾽’ ε ld Ν 3 4 
ποταμῷ τελευτήσουσιν, Kal ἐποζέσει ὃ ποταμός, καὶ ov δυνή- 
ε RT a "ὃ | oem” A a9) 19 > 
σονται ot Αἰγύπτιοι πιεῖν ὕδωρ ἀπὸ τοῦ ποταμοῦ. εἶπεν 
\ \ “ > \ a A 
δὲ Κύριος πρὸς Μωυσὴν “Εἰπὸν ᾿Ααρὼν τῷ ἀδελφῷ σον 


“Λάβε τὴν ῥάβδον σου ἐν τῇ χειρί σου, καὶ ἔκτεινον τὴν χεῖρά 
ἣν p Ὦ χειρὶ σου, ἌΧ Β 


σοφοί and in one passage (129) ἐπαοιδοί. 
- φαρμακούς : cp. 911, 2218 φαρμακοὺς 
οὐ περιποιήσετες. The use οἵ φαρμακός 
for a ‘medicine-man’ or ‘sorcerer’ 
seems to be peculiar to Biblical Greek 
Dan. O! 2227, 57,8, — ἐπαοιδοί : = ἐπῳ- 
dol, enchanters. Cp. 22, 871819; i K. 
62: Dan, ΟἹ 22,27 ete. The contracted 
form does not occur in the LXX.— 
φαρμακίαις : = φαρμακείαις. ὃ 37. 

13. κατίσχυσεν : intransitive, was 
strong. Cp. 17. 

14. βεβάρηται: a Hebraism, for 
which cp. 815, 32, 97,34, The form βαρεῖν 


occurs in the LXX only here and in 
ii Mac. 139 βεβαρημένος. Βαρύνειν is 
common. 

15. ἔσῃ συναντῶν : analytic form 
of the future. ὃ. 72.—éml τὸ χεῖλος 
τοῦ ποταμοῦ: ὃ 95. 

17. τύπτω... ἐπὶ τὸ ὕδωρ: as in 
English, ‘smite upon the water.’ 

18. ἐποζέσει : future of ἐπόζειν. 
We have the aorist in 21 and in 
16%, 24, These are all the occurrences 
in the LXX. 

19. εἶπεν δὲ κτλ. : this verse is in- 
consistent with 15-18 and contradicts 


174 SELECTIONS FROM THE SEPTUAGINT 


Exodus VII 20 
BS Ν ὃ 5 ΄ ΔΕΒ. ἐν Ν Ν es ‘ 
σου ἐπὶ τὰ ὕδατα Αἰγύπτου Kal ἐπὶ τοὺς ποταμοὺς αὐτῶν καὶ 
3, 7% Ν ’ 5 ~ Ν ὯΝ \ ν 5 A“ οἷ φὶ Ἂς “A 
ἐπὶ τὰς διώρυγας αὐτῶν καὶ ἐπὶ τὰ ἕλη αὐτῶν Kal ἐπὶ πᾶν 
ν ΄“ ‘\ “' 3.}} \ 4 
συνεστηκὸς ὕδωρ αὐτῶν, καὶ ἔσται αἷμα" ᾿᾿ καὶ ἐγένετο αἷμα 
3 ’ “A > 4 » A ΄ ey) a ’, 
ἐν πάσῃ γῇ Αἰγύπτου, ἔν τε τοῖς ξύλοις καὶ ἐν τοῖς λίθοις. 
20 ia , ψ - a \ Ὁ Ν , > ΄, 
καὶ ἐποίησαν οὕτως Μωυσῆς καὶ Aapav καθάπερ ἐνετεί- 
A Ἂς “a ἴω 4, 
λατο αὐτοῖς Κύριος καὶ ἐπάρας τῇ ῥάβδῳ αὐτοῦ ἐπάταξεν 
\ 9 \ κ an N δ ΄ A 
τὸ ὕδωρ τὸ ἐν τῷ ποταμῷ ἐναντίον Φαραὼ καὶ ἐναντίον τῶν 
θ 4 3 A Ν / A Ν "ὃ Ν 3 A 
ἐραπόντων αὐτοῦ, Kal μετέβαλεν πᾶν TO ὕδωρ TO ἐν τῷ 
A > Ὁ 91 Ν c= 4 Se. * x SS , 
ποταμῷ εἰς αἷμα. καὶ οἱ ἰχθύες οἱ ἐν τῷ ποταμῷ ἐτελεύ- 
ae ͵ ε , Ν 3 5 , ε 3 4 
τησαν, καὶ ἐπώζεσεν ὁ ποταμός, Kal οὐκ ἠδύναντο οἱ Αἰγύπ- 
A Y 3 A “ A > \ Ὁ 3 ΄ τὸν 
τιοι πιεῖν ὕδωρ ἐκ τοῦ ποταμοῦ, καὶ ἣν τὸ αἷμα ἐν πάσῃ γῇ 
PY 22 5 , de ε 4 \ ε > ὃ Ν a 
Αἰγύπτου. ἐποίησαν δὲ ὡσαύτως καὶ οἱ ἐπαοιδοὶ τῶν 
> ’ “ ’ > ἊΝ @ ἢ 3 ’ ε ’ 
Αἰγυπτίων ταῖς φαρμακίαις αὐτῶν " καὶ ἐσκλήρυνεν ἡ καρδία 
, Ν > > ΄ 9. ΕΑΝ , Ψ , 
Φαραώ, καὶ οὐκ εἰσήκουσεν αὐτῶν, καθάπερ εἶπεν Κύριος. 
Ν \ > “A > \ ον “A Ν 
5 ἐπιστραφεὶς δὲ Φαραὼ εἰσῆλθεν εἰς τὸν οἶκον αὐτοῦ, καὶ 
9 a Ν “ 3 A ὑδὲ : ὺΝ , 94 4 
οὐκ ἐπέστησεν TOV νοῦν αὐτοῦ OVOE ἐπὶ τούτῳ. ὠρυξαν 
Ν , a PX ae A y 
δὲ πάντες οἱ Αἰγύπτιοι κύκλῳ TOD ποταμοῦ ὥστε πιεῖν ὕδωρ 
‘ A “ \ ey WA > \ 
ἀπὸ τοῦ ποταμοῦ, Kal οὐκ ἠδύναντο πιεῖν ὕδωρ ἀπὸ τοῦ 


25 


lal A > , ε Ν ε ’ ‘ \ 
ποταμοῦ “καὶ ἀνεπληρώθησαν ἕπτὰ ἡμέραι μετὰ TO 


’ὔ 4 \ , 
πατάξαι Κύριον τὸν ποταμόν. 


24. It is assigned to P.— διώρυγας : 
canals. Cp, Hdt. vii23: Strab. IV 1 ὃ 8. 
- συνεστηκὸς ὕδωρ: like our standing 
water. —év τε tots ξύλοις Kal ἐν τοῖς 
λίθοις : R.V. ‘ both in vessels of wood 
and in vessels of stone,’ which is no 
doubt the meaning intended here. 

20. ἐπάρας τῇ ῥάβδῳ αὐτοῦ: cp. 
1416, 

22. ἐποίησαν δὲ ὡσαύτως : these 
words are more consistent with the 
miracle promised in 4° than with that 
which has been related. — ἐσκλήρυνεν : 
here intransitive. Cp. 772, 1315, It is 
generally transitive as in 4251, 78, 912, 


101, 2, 27, 1110, 144817, Cp. Rom, 918, 
Hb. 38, 

23. ἐπέστησεν τὸν νοῦν : this ex- 
plains the elliptical use of ἐφιστάναι 
which meets us in Greek authors in the 
sense of ‘dwelling’ on a subject, e.g. 
Arist. E.N. VI 12 ὃ 8, Pol. VII 17 ὃ 12 
ὕστερον δ᾽ ἐπιστήσαντες δεῖ διορίσαι μᾶλ- 
λον. 

24. πάντες οἱ Αἰγύπτιοι: What 
then did the Israelites do for drink ? 
If this statement belongs to the narra- 
tive which puts the Israelites away in 
Goshen, the difficulty is removed. 
Josephus’s explanation (Ant. 1114 § 1) 





1. THE STORY OF THE EXODUS 175 


Exodus VIII 8 
> “~ » 
'Kimev δὲ Κύριος πρὸς Μωυσὴν “ἘΕἴσελθε πρὸς Φαραὼ καὶ 
ἐρεῖς πρὸς αὐτόν ‘ Τάδε λέγει Κύριος ᾿Εξαπόστειλον τὸν λαόν 
o , 2.2 Ov δ ΄ oe A 
μου ἵνα μοι λατρεύσωσιν - “εἰ δὲ μὴ βούλει σὺ ἐξαποστεῖ:- 
hat, ἰδοὺ ἐγὼ τύπτω πάντα τὰ ὅριά σου τοῖς βατράχοις. 
ρος ἐς ΄ ε Ν ΄ © .9 , 3 
καὶ ἐξερεύξεται ὁ ποταμὸς βατράχους: καὶ ἀναβάντες εἰσε- 
+ A ~ A 
λεύσονται εἰς τοὺς οἴκους σου Kal Els TA ταμεῖα TOV κοιτώνων 
\ A A Ν Ἁ A 
σου καὶ ἐπὶ τῶν κλινῶν σου, Kal ἐπὶ TOUS οἴκους τῶν θερα- 
“ “ Ἁ A 
TOVT@V σου καὶ τοῦ λαοῦ Gov, καὶ ἐν τοῖς φυράμασίν σου 
δ τς A , ries ae Sak \ eee, x , 
καὶ ἐν τοῖς κλιβάνοις σου" *Kal ἐπὶ σὲ καὶ ἐπὶ τοὺς θερά- 
’ XK Φ ΚΝ Ν ,ὔ 3 , ε , > 9) 
ποντάς σου καὶ ἐπὶ τὸν λαόν σου ἀναβήσονται ot βάτραχοι. 
δεῖπεν δὲ Κύριος πρὸς Μωυσὴν “ Εἰπὸν ᾿Ααρὼν τῷ ἀδελφῷ 
«Ὁ κ᾿ γῶν ees 2 \ δ \ 
σου * Exrewov τῇ χειρὶ τὴν ῥάβδον σου ἐπὶ τοὺς ποταμοὺς 
a ψν ‘\ ’ et ὦ Ton δ Vas , εἶ 
καὶ ἐπὶ τὰς διώρυγας καὶ ἐπὶ τὰ ἕλη, καὶ ἀνάγαγε τοὺς βατ- 
? 
paxous.” Ὁ 
\ 
Αἰγύπτου, καὶ ἀνήγαγεν τοὺς βατράχους - Kat ἀνεβιβάσθη 
1 


V. 32% > Ν \ A 9. Ν᾿ ει ὟΝ 
καὶ ἐξέτεινεν ᾿Ααρὼν τὴν χεῖρα ἐπὶ τὰ ὕδατα 

ε 4 Ν 3 ’ ᾿ ~ > 4 > ’ 
ὁ βάτραχος, καὶ ἐκάλυψεν τὴν γῆν Αἰγύπτου. ἐποίησαν 
δὲ ὡσαύτως καὶ οἱ ἐπαοιδοὶ τῶν Αἰγυπτίων ταῖς φαρμακίαις 
αὐτῶν, καὶ ἀνήγαγον τοὺς βατράχους ἐπὶ γὴν Αἰγύπτου. 
καὶ ἐκάλεσεν Φαραὼ Μωυσῆν καὶ ᾿Ααρὼν καὶ εἶπεν “ Εὐξα- 

ἈΝ 3 mm Ν 4 ‘\ 4 Ἁ ’ 
σθε περὶ ἐμοῦ πρὸς Κύριον, καὶ περιελέτω τοὺς βατράχους 
ἀπ᾽ ἐμοῦ καὶ ἀπὸ τοῦ ἐμοῦ λαοῦ, καὶ ἐξαποστελῶ αὐτοὺς καὶ 


is that the same Nile water which was 
foul and deadly to the Egyptians was 
pure and sweet to the Hebrews. — οὐκ 
ἠδύναντο πιεῖν : Josephus (Ant. II 14 
§ 1) says that the water caused ‘ pains 
and sharp anguish to those who did 
try to drink of it.’ 

1. HioedOe . . . καὶ ἐρεῖς: ὃ 74. 
Vs. 1-4 end chapter 7 in the Hebrew, 
but begin chapter 8 in the English. 

3. τὰ Tapeta τῶν κοιτώνων: bed- 

chambers. ὃ 10. --- φυράμασιν : lumps 
᾿ of dough. The word occurs again in 


1284 and in Nb. 1521, Cp. Rom, 931: 
iCor. 557: Gal. 5°, Jos. Ant. II 14 ὃ 2 
τάς τε κατ᾽ οἶκον αὐτῶν διαίτας ἠφάνιζον 
ἐν βοτοῖς (eatables) εὑρισκόμενοι καὶ 
ποτοῖς. --- κλιβάνοις : κλίβανος = Attic 
κρίβανος an oven or rather baking- 
pot. 

6. ὁ βάτραχος : collective use of 
the singular, as in the Hebrew. Cp. 18 
τὸν σκνῖφα, 1018 τὴν ἀκρίδα, 1015 τοιαύτη 
ἀκρίς ὃ 48. 

8. ἐξαποστελῶ. 
48: ἢ. 


»» καὶ θύσωσιν: 


176 SELECTIONS FROM THE SEPTUAGINT 


Exodus VIII 9 
θύσωσιν τῷ κυρίῳ. "εἶπεν δὲ Μωυσῆς πρὸς Φαραώ “ Ta- 
ξαι πρὸς μὲ πότε εὔξωμαι περὶ σοῦ καὶ περὶ τῶν θεραπόντων 

ἴω “ Ν 
σου καὶ περὶ τοῦ λαοῦ σου, ἀφανίσαι τοὺς βατράχους ἀπὸ 
σοῦ καὶ ἀπὸ τοῦ λαοῦ σου καὶ ἐκ τῶν οἰκιῶν ὑμῶν" πλὴν ἐν 
τῷ ποταμῷ ὑπολειφθήσονται. 6 δὲ εἶπεν “ Eis avpuov.” 
> » 
εἶπεν οὖν ““Os εἴρηκας " ἵνα ἴδῃς ὅτι οὐκ ἔστιν ἄλλος πλὴν 
, 11 \ ΄ ε , 7% A \ 
Κυρίου - “kat περιαιρεθήσονται ot βάτραχοι ἀπὸ σοῦ καὶ 
ἐκ τῶν οἰκιῶν ὑμῶν καὶ ἐκ τῶν ἐπαύλεων καὶ ἀπὸ τῶν θερα- 
πόντων σου καὶ ἀπὸ τοῦ λαοῦ Gov: πλὴν ἐν τῷ ποταμῷ 
ὑπολειφθήσονται.’ “e&HOe δὲ Μωυσῆς καὶ ᾿Ααρὼν ἀπὸ 
, δ, S758 as 7 \ ΄ ee τ 
Φαραώ: καὶ ἐβόησεν Μωυσῆς πρὸς Κύριον περὶ τοῦ opt 
a A , ε ΟΣ , 13 3 , de 
σμοῦ τῶν βατράχων, ws ἐτάξατο Φαραώ. ἐποίησεν δὲ 
,’ , +5 A i 4 « ’ 
Κύριος καθάπερ εἶπεν Μωυσῆς, καὶ ἐτελεύτησαν οἱ βάτραχοι 
ἐκ τῶν οἰκιῶν καὶ ἐκ τῶν ἐπαύλεων καὶ ἐκ τῶν ἀγρῶν᾽ 
14 \ , 3 Ν θ Ν 4 \ ἂν ε 
καὶ συνήγαγον αὐτοὺς θιμωνιὰς θιμωνιάς, καὶ ὥζεσεν ἡ 
γῆ. “ἰδὼν δὲ Φαραὼ ὅτι γέγονεν ἀνάψυξις, ἐβαρύνθη ἡ 
καρδία αὐτοῦ καὶ οὐκ εἰσήκουσεν αὐτῶν, καθάπερ ἐλάλησεν 
Κύριος. 


9. Tafa. πρὸς μὲ κτλ.: Arrange 
with me when I am to pray. The He- 
brew differs here. See R.V. 

10. οὐκ ἔστιν ἄλλος πλὴν Κυρίου : 
again a slight difference from the He- 
brew. See R.V. 

11. ἐπαύλεων: genitive plural of 
ἔπαυλις, a word which bears different 
meanings, one of which is ‘cattle- 
shed,’ as in Nb. 38216 24,36 another 
‘village,’ as in i Chr. 4:33, In the 
Hebrew there is nothing te correspond 
to the word in this passage, though 
there is in v. 18, 

12. ὁρισμοῦ: Hebrew, ‘about the 
matter of the frogs.’ The Greek ren- 
dering is a curious one. Can it mean 
about the limitation of the frogs (to the 


river), with reference to v. 5 ?— Φαραώ : 
dative, as appears from the Hebrew. 

14. θιμωνιὰς θιμωνιάς : heaps upon 
heaps. A Hebraism. ὃ 85. θιμωνιά 
= θημωνιά is a longer form of θημών a 
heap, connected with τίθημι. For the 
word cp. i Mac. 114. It occurs seven 
times in the LXX. 

15. ἰδὼν δὲ Φαραώ... ἐβαρύνθη ἣ 
καρδία αὐτοῦ: nominativus pendens, 
of which there are plenty of instances 
in classical Greek. There is nothing 
to suggest this license in the Hebrew, 
which runs literally thus — ‘And 
Pharaoh saw...and he made heavy 
his heart.’ § 80. ---- ἀνάψυξις : literally 
a cooling. Here a respite. The word 
occurs only here in the LXX., 





Il. THE STORY OF THE EXODUS 177 
Exodus VIII 21 


1δ εἶπεν δὲ Κύριος πρὸς Μωυσὴν “ Εἰπὸν ᾿Ααρών 6” Exrec- 
oi ΠΩ ΄, ν , Ν A A a 
νον TH χειρὶ THY ῥάβδον σου καὶ πάταξον τὸ χῶμα τῆς γῆς; 
Ν “a A an) 
καὶ ἔσονται σκνῖφες ἔν TE τοῖς ἀνθρώποις Kal ἐν τοῖς τετρά- 
\ 3 , an > “ 999 1 »ς 7 ἤν". 9 Υ 
ποσιν Kal ἐν πάσῃ yy ΔΑιγύπτου. ἐξέτεινεν οὖν Ααρων 
“A \ Ν Ν ’ A A aA 
τῇ χειρὶ THY ῥάβδον καὶ ἐπάταξεν τὸ χῶμα τῆς γῆς, Kal 
ἐγένοντο οἱ σκνῖφες ἐν τοῖς ἀνθρώποις καὶ ἐν τοῖς τετρά- 
: A Ν “A ~ A 
ποσιν καὶ ἐν παντὶ χώματι τῆς γῆς ἐγένοντο οἱ σκνῖφες. 
18 » ’ δὲ ε τ ν ὅν» ὃ ᾿ a , » A 
ἐποίησαν δὲ ὡσαύτως Kal οἱ ἐπαοιδοὶ ταῖς φαρμακίαις αὐτῶν 
9 “. ἈΝ A Ἁ > > 4 Ἁ > , e 
ἐξαγαγεῖν τὸν σκνῖφα, Kal οὐκ ἠδύναντο: καὶ ἐγένοντο οἱ 
A A \ A 
σκνῖφες ἐν τοῖς ἀνθρώποις Kal ἐν τοῖς τετράποσιν. “εἶπαν 
XN “A “ A 
οὖν οἱ ἐπαοιδοὶ τῷ Φαραώ “ Δάκτυλος θεοῦ ἐστὶν todto:” 
Ν > 4 ε ΄ ’ Ν > > ’ 
καὶ ἐσκληρύνθη ἡ καρδία Φαραώ, καὶ οὐκ εἰσήκουσεν 
> A , > 4 , 
αὐτῶν, καθάπερ ἐλάλησεν Κύριος. 
> Ἁ ‘ a » 
Ὁ εἶπεν δὲ Κύριος πρὸς Μωυσῆν “Ὄρθρισον τὸ πρωὶ καὶ 
nO > ’ rok Ν io Ἀ > ‘ 3 4 oc A 
στῆθι ἐναντίον Φαραώ" Kat ἰδοὺ αὐτὸς ἐξελεύσεται ἐπὶ τὸ 
\ “A \ 
ὕδωρ; Kal ἐρεῖς πρὸς αὐτόν ‘ Τάδε λέγει Κύριος “᾿Εξαπόστε - 
λον τὸν λαόν μου ἵνα μοι λατρεύ ἐν τῇ ἐρήμῳ “ἐὰν δὲ 
ov τὸν λαόν μου ἵνα μ ρεύσωσιν ἐν τῇ ἐρήμῳ. “ ἐὰν δὲ 
A ’ 
μὴ βούλῃ ἐξαποστεῖλαι τὸν λαόν μου, ἰδοὺ ἐγὼ ἐπαποστέλλω 
eee Ν Ἁ ΚΝ ἈΝ ’ ’ Ν re ἣν ’ 
ἐπὶ σὲ καὶ ἐπὶ τοὺς θεράποντάς σου καὶ ἐπὶ τὸν λαόν σου 
‘ \ ; - 
καὶ ἐπὶ τοὺς οἴκους ὑμῶν κυνόμυιαν, Kal πλησθήσονται αἱ 


16. τὸ χῶμα τῆς γῆς : cp. Job 1419, 
χῶμα is properly earth thrown up (by 
the spade), the result of the process 
signified by χώννυμι or χόω. From this 
general sense we have χῶμα = Latin 
agger, while here the word signifies 
loose earth, answering to the Hebrew 
word which is rendered dust. — σκνῖ- 
ges: nominative singular cxviy. In 
Ps. 104%! σκνῖπες : Wisd. 1910 σκνῖπα. 
§ 5. Josephus (Ant. II 14 ὃ 3) has 
φθεῖρες and the R.V. ‘lice.’ Josephus 
comments on the shamefulness to the 
Egyptians of this plague. Cp. what 
Herodotus (II 37) says of the careful- 


ness of the Egyptian priests about 
avoiding lice on their persons. — ἐν 
πάσῃ γῇ: § 63. 

20. "Ορθρισον : ὀρθρίζειν is Biblical 
Greek for ὀρθρεύειν, which occurs only 
in Tob. 9°, whereas ὀρθρίζειν 1s very 
common in the LXX. Cp. Lk. 21%, 

21. κυνόμνιαν : cp. Ps. 774, 104%, 
The common house-fly in Egypt has a 
poisonous bite, as it has sometimes in 
England in a very hot summer. As 
soon as one arrives in the harbour of 
Alexandria, one has experience of this 
Egyptian plague. Josephus (Ané. ἢ 
14 § 3) seems to give the rein to his 


178 SELECTIONS FROM THE SEPTUAGINT 


Exodus VIII 22 

> ἣν A 9 ΄ κι ΄, ee Ν a 513 Ὁ 
οἰκίαι τῶν Αἰγυπτίων τῆς κυνομνίης, καὶ εἰς τὴν γὴν ἐφ᾽ ἧς 
εἰσὶν ἐπ᾽ αὐτῆς. 
A , ὁ γ)ὺὺ @.# , ¥ > > 9. oA 5132 5 > 
γὴν Γέσεμ, ἐφ᾽ ἧς ὁ λαός μου ἔπεστιν ἐπ᾿ αὑτῆς, Eh ἧς οὐκ 


29 \ ὃ , > eae. Μὰ δ΄ αὐ ων \ 
και παρα οἕάσω εν ΤΊ) ἡμερᾳ EKELVY) TYV 


» 9 “ ε ’ yY > “A 9 > , > 4 ε 

ἔσται ἐκεῖ ἡ κυνόμυια" ἵνα εἰδῇς ὅτι ἐγώ εἰμι Κύριος 6 
, A A 

κύριος πάσης τῆς γῆς. 


“a 3 lal a eS A , A al λ A Υ 5 δὲ ἂν » 
του εμου λαοῦ και ανα μέσον Του σου Λαου ε O€ ΤΊ) QUPLOV 
99 9 99 


“5 καὶ δώσω διαστολὴν ava μέσον 
¥ “ 3... ἃ “ ‘al 94 > ΄ δὲ 4 Ψ 
ἔσται τοῦτο ἐπὶ τῆς γῆς. ἐποίησεν δὲ Κύριος οὕτως, 
val ¥ Ν Ν 
καὶ παρεγένετο ἡ κυνόμυια πλῆθος εἰς τοὺς οἴκους Φαραὼ καὶ 
εἰς τοὺς οἴκους τῶν θεραπόντων αὐτοῦ καὶ εἰς πᾶσαν τὴν 
~ > 4 ἃ 5 4 ε ~ > Ν ~ “΄.χ: ὦ 
γῆν Αἰγύπτου: καὶ ἐξωλεθρεύθη ἡ γῆ ἀπὸ τῆς κυνομυίης. 
έκάλεσεν δὲ Φαραὼ Μωυσὴν καὶ ᾿Ααρὼν λέγων “Ἔλθόντες 
θύσατε τῷ θεῷ ὑμῶν ἐν τῇ γῇ. = Kal εἶπεν Μωυσῆς “Οὐ 
Ν ’ Y \ ea “ Ν. Ν ὃ 4 
δυνατὸν γενέσθαι οὕτως τὸ ῥῆμα τοῦτο, TA yap βδελύγματα 
lal Αἱ ’ θύ K ’ “~ θ “A ε “Ὁ Z 5.Ν Ν 
τῶν Αἰγυπτίων θύσομεν Κυρίῳ τῷ θεῷ ἡμῶν" ἐὰν γὰρ 
4 ‘ 4, ~ > ’ 3 ’ 5 lal 
θύσωμεν τὰ βδελύγματα τῶν Αἰγυπτίων ἐναντίον αὐτῶν, 
λιθοβοληθησόμεθα. 


nv “ἔρημον. καὶ θύσομεν τῷ θεῷ ἡμῶν καθάπερ εἶπεν Κύριος 
τὴν ἔρημον, μεν τῷ θεῷ ἡμ ρ ρ 


27 ae a ε A ΄ θ > 
OOOV τριων ἡμερων πορευσομε α εις 


a 99 


ἡμῖν: 


fancy here— Onplwyv γὰρ παντοίων καὶ 
πολυτρόπων, ὧν εἰς ὄψιν οὐδεὶς ἀπηντήκει 
πρότερον, τὴν χώραν αὐτῶν ἐγέμισεν, ὑφ᾽ 
ὧν αὐτοί τε ἀπώλλυντο, καὶ ἡ γῆ τῆς ἐπι- 
μελείας τῆς παρὰ τῶν γεωργῶν ἀπεστέ- 
pnro. 

22. παραδοξάσω: make remark- 
able and so distinguish. Cp. the two 
uses of ‘distinguished’ in English. 
The word occurs also in 94, 117: 
Dt. 285: Sir. 1018; ii Mac. 3%: iii 
Mac. 2%, 

23. δώσω διαστολήν : make a sepa- 
ration. The phrase in this sense occurs 
only here. In i Mac. 87 the meaning 
is different. —dva μέσον... Kal ἀνὰ 
μέσον : a common Hebraism. 

24. πλῆθος : adverb, in abundance. 


> A Ν 
“καὶ εἶπεν Φαραώ “Ἐγὼ ἀποστέλλω ὑμᾶς, καὶ 


The Hebrew runs literally thus — 
‘and fly came heavy to the house of 
Pharaoh.’ ---ξωλεθρεύθη : from ἐξολε- 
θρεύω The right form, according to 
L. & 8. is ἐξολοθρεύω, which occurs in 
iii K. 18° and is adopted by the Revis- 
ers in the N.T. (Acts 828), 

26. τὰ γὰρ βδελύγματα κτλ. : this 
looks as if it referred to sheep or oxen 
(cp. Gen. 46%), but the Hebrew has the 
word for ‘abomination’ in the singu- 
jar, which may be taken as a cognate 
accusative after ‘ sacrifice,’ so that the 
words may mean merely our sacrifice 
will be an abomination to the Egyp- 
tians, i.e. the sight of a foreign ritual 
will be hateful to them. — λιθοβολη- 
θησόμεθα : λιθοβολεῖν is common in 





¢ = 
= 
« 5 

¢ 
2 
5 
" 


a 


be es 


~ m= 


Il. THE STORY OF THE EXODUS 179 
Exodus IX 4 


Ay ἴω θ ‘a e A 5 a 3 LAA > Ν 3 
ὕσατε τῴ θεῷ ὑμῶν ἐν τῇ ἐρήμῳ, ἀλλ᾽ οὐ μακρὰν ἀποτε- 
wa An » θ > Ν 5 ΄“ Ν , 99 
νεῖτε πορευθῆναι: εὔξασθε οὖν περὶ ἐμοῦ πρὸς Κύριον. 
> ἴω ν ων 
"εἶπεν δὲ Μωυσῆς “Ode ἐγὼ ἐξελεύσομαι ἀπὸ σοῦ καὶ εὔξο- 
μαι πρὸς τὸν θεόν, καὶ ἀπελεύσεται ἀπὸ σοῦ ἡ κυνόμυια καὶ 
ἀπὸ τῶν θεραπόντων σου καὶ τοῦ λαοῦ σου αὐριον᾽ μὴ προσ- 
θῃ » ’ὔὕ 3 A “A Ἁ > ‘a Ν Ν 
ἧς ἔτι, Φαραώ, ἐξαπατῆσαι τοῦ μὴ ἐξαποστεῖλαι τὸν λαὸν 
la 3 “A . A 
θῦσαι Κυρίῳ. δ ἐξῆλθεν δὲ Μωυσῆς ἀπὸ Φαραὼ καὶ 
»» \ \ θ 4 81 3 , de 4 , i 
ηὔξατο πρὸς τὸν θεόν - “᾿ ἐποίησεν δὲ Κύριος καθάπερ εἶπεν 
A bs ~ “A 
Μωυσῆς, καὶ περιεῖλεν THY κυνόμνιαν ἀπὸ Φαραὼ Kal τῶν 
θεραπόντων αὐτοῦ καὶ τοῦ λαοῦ αὐτοῦ, καὶ οὐ κατελείφθη 
8 


> ΄ὕ 2 ~ ise \ ‘ , 3 A \ 
οὐδεμία. καὶ ἐβάρυνεν Φαραὼ τὴν καρδίαν αὐτοῦ καὶ 


~ et A la) , \ > > 4 3 A 
ἐπὶ τοῦ καιροῦ τούτου, καὶ οὐκ ἠθέλησεν ἐξαποστεῖλαι 
τὸν λαόν. ς 
“" \ A » 

*Eirev δὲ Κύριος πρὸς Μωυσῆν “Εἴσελθε πρὸς Φαραὼ 

Ἀ A “A ἴω 
καὶ ἐρεῖς αὐτῷ ‘ Τάδε λέγει Κύριος ὁ θεὸς τῶν ᾿Εβραίων “ Ἐξ: 

9 * 

απόστειλον τὸν λαόν μου ἵνα μοι AaTpedowouw " εἰ μὲν οὖν μὴ 

, > A“ Ν 4 5 > » 5 A + wn 
βούλει ἐξαποστεῖλαι τὸν λαόν μου ἀλλ᾽ ἔτι ἐνκρατεῖς αὐτοῦ, 

Ν Ν “ A A 

"ἰδοὺ χεὶρ Κυρίου ἐπέσται ἐν τοῖς κτήνεσίν σου τοῖς ἐν τοῖς 

, » “ ν A A A A 
πεδίοις, ἔν TE τοῖς ἵπποις καὶ ἐν Tots ὑποζυγίοις Kal ταῖς 

/ Ν A \ , , , , 

καμήλοις καὶ βουσὶν καὶ προβάτοις θάνατος μέγας σφόδρα. 
4 ν , τ Ἀρὼ A pe Ὁ, ἃ δ΄ νὰ , A 
καὶ παραδοξάσω ἐγὼ ἐν τῷ καιρῷ ἐκείνῳ ἀνὰ μέσον τῶν 
Biblical Greek, but rare outside of 2. εἰ μὲν οὖν: there is no clause 
it. with εἰ δὲ μή to balance this, such as 

28. οὐ μακρὰν ἀποτενεῖτε πορευθῆ- one would expect in classical Greek. 


ναι: Hebrew, ‘ going-to-a-distance ye § 39.—évkparets: ὃ 37. 
shall not go-to-a-distance for-going.’ 8. ὑποζυγίοις : Hebrew, ‘ asses.’ — 


R.V. ‘ye shall not go very far away.’ 

29. Ὅδε ἐγώ: R.V. ‘ Behold I go 
out from thee.’ The Greek translator 
seems to have taken the first two words 
together in the sense of Ecce ego! 
In the rest of the verse the Greek 
has the 2d person, while the Hebrew 
has the 38d.— τοῦ μὴ ἐξαποστεῖλαι : 
§ 78, 


ταῖς καμήλοις : The feminine is the 
prevailing gender of κάμηλος in the 
LXX. It is masculine only in Lev. 
114: Dt. 147: Jdg. 6°: i Esd, 54, — 
προβάτοις : Hebrew, ‘ flocks.’ It would 
seem that the Egyptians kept sheep, 
notwithstanding their abomination of 
shepherds. 

4. παραδοξάσω : 872 n.—dva μέσον 


180 SELECTIONS FROM THE SEPTUAGINT 

Exodus IX 5 
κτηνῶν τῶν Αἰγυπτίων Kal ἀνὰ μέσον τῶν κτηνῶν τῶν υἱῶν 
Ἰσραήλ: οὐ τελευτήσει ἀπὸ πάντων τῶν τοῦ ᾿Ισραὴλ υἱῶν 


ΨΚ. Sek 


ῥητόν. 
΄ , aig eS κι > 4 κι Py ἂψ 
ποιήσει Κύριος ΤΟ βημα Τοῦτο €T7Ft Τῆς YS: 
, Ν en a A 3 , eo , , 
Κύριος ΤΟ βρημα Τοῦυτο ΤΊ) εἐπάαυριον, και ἐτελεύτησεν TAVTA 


δκαὶ ἔδωκεν ὁ θεὸς ὅρον λέγων ““Ἔν τῇ αὔριον 
“καὶ ἐποίησεν 


Ν ’ -~ 5 ’ τ 5 ἊΣ \ “A la wn ca 
τὰ κτήνη τῶν Αἰγυπτίων: ἀπὸ δὲ τῶν κτηνῶν τῶν υἱῶν 
Ἰσραὴλ οὐκ ἐτελεύτησεν οὐδέν. ἰδὼν δὲ Φαραὼ ὅτι οὐκ 
> ’ὔ > Ν 4 “~ ~ ~ ea > \ 5 , 
ἐτελεύτησεν ἀπὸ πάντων τῶν κτηνῶν τῶν υἱῶν Ἰσραὴλ οὐδέν, 

Ν ἣν 
ἐβαρύνθη ἡ καρδία Φαραώ, καὶ οὐκ ἐξαπέστειλεν τὸν λαόν. 
Εἶπεν δὲ Κύριος πρὸς Μωυσὴν καὶ ᾿Ααρὼν λέγων “Λάβετε 
΄“ “ > 
ὑμεῖς πλήρεις τὰς χεῖρας αἰθάλης καμιναίας, καὶ πασάτω 
“A Ν la 
Μωυσῆς εἰς τὸν οὐρανὸν ἐναντίον Φαραὼ καὶ ἐναντίον τῶν 
, “ Ν Ν A 
θεραπόντων αὐτοῦ, *Kal γενηθήτω κονιορτὸς ἐπὶ πᾶσαν τὴν 

aA ΕῚ , 3 \ » 9 A Ν 5 , \ 4. A . 
γῆν Αἰγύπτου" καὶ ἔσται ἐπὶ τοὺς ἀνθρώπους καὶ ἐπὶ τὰ 

, 4 4 3 v4 » ~ > , 
τετράποδα ἕλκη, φλυκτίδες ἀναζέουσαι, ἔν τε τοῖς ἀνθρώποις 
. 9 a , Ν , a eRe ” 10....%# 
καὶ ἐν τοῖς τετράποσιν Kal πάσῃ yn Αἰγύπτου. καὶ ἔλα- 
Ἁ > ’ “ ’ > / Ν \ » 
βεν τὴν αἰθάλην τῆς καμιναίας ἐναντίον Φαραὼ καὶ ἔπασεν 

2A “A > Ν 9 ’ XN 3 4 4 ΄ 
αὐτὴν Μωυσῆς εἰς τὸν οὐρανόν, καὶ ἐγένετο ἕλκη, φλυκτίδες 
A Ν aA 4 
ἀναζέουσαι, ἐν τοῖς ἀνθρώποις καὶ ἐν τοῖς τετράποσιν. 
11 Saye ῥῶ ε ᾿ a 3 ΄ A ὃ x 
καὶ οὐκ ἠδύναντο οἱ φαρμακοὶ στῆναι ἐναντίον Μωυσῆ διὰ 

. ¢ > 2 Ν .ν 3 A A eee 
τὰ ἕλκη - ἐγένετο yap τὰ ἕλκη ἐν τοῖς φαρμακοῖς καὶ ἐν 

, “ δ 19 95 X 4 δὲ ΄ \ δί 
πάσῃ γῇ Αἰγύπτου. ἐσκλήρυνεν δὲ Κύριος τὴν καρδίαν 

, \ > > , 7, A Ν ὔὕ ,ὔ 
Φαραώ, καὶ οὐκ εἰσήκουσεν αὐτῶν, καθὰ συνέταξεν Κύριος. 
“᾿ A » 
15 Εἶπεν δὲ Κύριος πρὸς Μωυσὴν “Ὄρθρισον τὸ πρωὶ 
Ν nO 3 ’ ’ εὖ 3 “Ὁ Ν 9 / 4 (ὃ ᾽’ὔ 
καὶ στῆθι ἐναντίον Φαραώ, καὶ ἐρεῖς πρὸς αὐτόν ‘ Τάδε λέγει 


αἰθάλης. Καμιναῖα does not seem to be 
so used anywhere else. On the form 


. kal ἀνὰ μέσον : 873 n. — ῥητόν : 
= ῥῆμα, athing. Gen. 899 n. 


7. ἰδὼν δὲ Φαραώ... ἐβαρύνθη ἢ 
καρδία : 8:8 n. 

8. αἰθάλης καμιναίας : soot from the 
furnace. From 10 it appears that 
καμιναίας is a substantive depending on 


αἰθάλη see ὃ 8. --- πασάτω : imperative 
οἵ ἔπᾶσα, 1st aorist οὗ πάσσω. 

9. φλυκτίδες : φλυκτίς = φλύκταινα 
a blister (Ar. Ran. 236) occurs only 
here in LXX. 


Il. THE STORY OF THE EXODUS 181 


Exodus IX 23 
Κύριος ὁ θεὸς τῶν ᾿Εβραίων “᾿Εξαπόστειλον τὸν λαόν pov iva 
λατρεύσωσίν po. “ev τῷ γὰρ νῦν καιρῷ ἐγὼ ἐξαποστέλλω 
πάντα τὰ συναντήματά μου εἰς τὴν καρδίαν σου καὶ τῶν 
θεραπόντων σου καὶ τοῦ λαοῦ σου, ἵν᾽ εἰδῇς ὅτι οὐκ ἔστιν ὡς 
> ἃ Oe > , an A τὸ κ κ > χ ᾿ 
ἐγὼ ἄλλος ἐν πάσῃ τῇ γῇ: νῦν γὰρ ἀποστείλας τὴν 
χεῖρα πατάξω σε, καὶ τὸν λαόν σου θανατώσω, καὶ ἐκτρι- 
/ δι Ἂς ia A. 18 \ ¢ , ὃ / ν 3 ΄ 
βήσῃ ἀπὸ τῆς γῆς “Kal ἕνεκεν τούτου διετηρήθης ἵνα ἐνδεί- 
Ν la 
ξωμαι ἐν σοὶ τὴν ἰσχύν μου, Kal ὅπως διαγγελῇ TO ὄνομά 
AS hag Ogee 
μου ἐν πάσῃ TH γῇ. 
Χὺ δ ω 9 , 18 ΣΝ Sn ἥν ͵ \ σ΄ 
μὴ ἐξαποστεῖλαι αὐτούς ; “ἰδοὺ ἐγὼ ὕω ταύτην τὴν ὥραν 
» . ΄ Ν “ὃ Ἂν , > , 3 
αὔριον χάλαζαν πολλὴν σφόδρα, ἥτις τοιαύτη οὐ γέγονεν ἐν 
a » Aw 
Αἰγύπτῳ ἀφ᾽ ἧς ἡμέρας ἔκτισται ἕως τῆς ἡμέρας ταύτης. 
νῦν οὖν κατάσπευσον συναγαγεῖν τὰ κτήνη σου καὶ ὅσα 


Ψ > % eS a A A aA 
ETL οὖν σὺ ἐνποιῃ TOU λαοῦ μου τοῦ 


ἮΝ 3 οὶ Ya , \ Ἐπ \ \ 
Goi ἐστιν ἐν τῷ πεδίῳ πάντες yap ol ἄνθρωποι καὶ τὰ 
la Ψ ἐῶσι, 3 La δί Ἁ ᾿ 5 4, 0 > > ’ 
κτήνη οσα GOL ἐστιν ἐν τῳ πεόίῳ καὶ μὴ εἰσέλθῃ εἰς οἰκίαν, 
ὃ φοβούμενος 
1 ee, # s) ,’ A: ’ Ν ae ‘\ 4 
TO ῥῆμα Κυρίου τῶν θεραπόντων Φαραὼ συνήγαγεν τὰ κτήνη 


99 9 3) 


7 eee Die 3 Ὄ ut ’ ’ὔ; 
πέσῃ δὲ ἐπ᾽ αὐτὰ ἡ χάλαζα, τελευτήσει. 


5 A, 9 Ν » 91] ἃ δὲ \ , “A ὃ , > \ 
αὕτου εἰς τοὺς OLKOUS* “ὃς OE μὴ προσέσχεν TH ὀιανοίᾳ εἰς TO 
en , 5. κα Ν , 3 A , 2m? 
ῥῆμα Κυρίου, ἀφῆκεν τὰ κτήνη ἐν τοῖς πεδίοις. Εἶπεν 
δὲ , \ A. EF Ἁ AB > \ 

ε Κύριος προς Μωυσὴν “ Exrewov τὴν χειρά σον εἰς Tov 
: > ’ Ἃ » ’ ὍΝ ~ ~ > 4 > , 
οὐρανόν, καὶ ἔσται χάλαζα ἐπὶ πᾶσαν γῆν Αἰγύπτου, ἐπί τε 

ἣν > ἈΝ A % as Ν 
τοὺς ἀνθρώπους καὶ τὰ κτήνη καὶ ἐπὶ πᾶσαν βοτάνην τὴν 
4  π “ ἮΝ .2} 
ἐπὶ THS γῆς. 


οὐρανόν, καὶ Κύριος ἔδωκεν φωνὰς καὶ χάλαζαν, καὶ διέτρε- 


“ἢ ἐξέτεινεν δὲ Μωυσῆς τὴν χεῖρα εἰς τὸν 





14. συναντήματα : literally occur- 
rences, but used here with a sinister 
meaning to represent the Hebrew 
word for ‘plagues.’ Cp, iii K. 8%. 
So in classical Greek τύχαι in the 
plural commonly means ‘misfor- 
tunes.’ 

16. διαγγελῇ: ὃ 24. 

17. ἐνποιῇ : § 37. 


18. ταύτην τὴν Spav: accusative 
of point of time. § δῦ. --- ἥτις τοιαύτη : 
= classical ofa. A Hebraism, which 


recurs in vy. 24 and 11% Cp. Ezk. 5° ἃ. 
... ὅμοια αὐτοῖς. § 69. 
21. προσέσχεν... els: ὃ 90. 


23. φωνάς : voices. A literal trans- 
lation of the Hebrew word. But 
thunder was habitually spoken of as 


182 SELECTIONS FROM THE SEPTUAGINT 


Exodus IX 24 
χεν τὸ πῦρ ἐπὶ τῆς yHs* Kal ἔβρεξεν Κύριος χάλαζαν ἐπὶ 
- wn 5» ͵ 94 δ Pe ΤᾺ ’ὔ ‘\ Ν lal , 
πᾶσαν γῆν Αἰγύπτου. ““ἦν δὲ ἡ χάλαζα καὶ τὸ πῦρ φλογί 
Cov ἐν τῇ χαλάζῃ - ἡ δὲ χάλαζα πολλὴ σφόδρα, ἥτις τοιαύτη 
οὐ γέγονεν ἐν Αἰγύπτῳ ἀφ᾽ ἧς ἡμέρας γεγένηται ἐπ᾽ αὐτῆς 
ὅθ 95 3 , ἕξ δὲ ε aN C 5 ’ “~ Al 4 3 X\ 
ἔθνος. ἐπάταξεν δὲ ἡ χάλαζα ἐν πάσῃ γῇ Αἰγύπτου ἀπὸ 
ἀνθρώπου ἕως κτήνους, καὶ πᾶσαν βοτάνην τὴν ἐν τῷ πεδίῳ 
5 ’ ε ’ Ν ’ Ν 4 Ν 5 “A 4 
ἐπάταξεν ἡ χάλαζα, καὶ πάντα τὰ ξύλα τὰ ἐν τοῖς πεδίοις 
συνέτριψεν ἡ χάλαζα. “πλὴν ἐν γῇ Γέσεμ, οὗ ἦσαν ot υἱοὶ 


“1 ἀποστείλας δὲ Φαραὼ 


Ἰσραήλ, οὐκ ἐγένετο ἡ χάλαζα 
“A ἃ > A 
ἐκάλεσεν Μωυσῆν καὶ ᾿Ααρὼν καὶ εἶπεν αὐτοῖς ““ Ἤμάρτηκα 
A a ε 4 4 3 \ \ Ν ε 3 A 
τὸ νῦν ὁ κύριος δίκαιος, ἐγὼ δὲ καὶ ὁ λαός μου ἀσεβεῖς. 
98 Ρ 5 . 9 ἴω Ν , Ν ’ nA 
εὔξασθε οὖν περὶ ἐμοῦ πρὸς Κύριον, καὶ παυσάσθω τοῦ 
a Ν fa) \ ’ Ἁ nw Ἁ 5 
γενηθῆναι φωνὰς θεοῦ καὶ χάλαζαν καὶ πῦρ" καὶ ἐξαπο- 


2 
29 εἶπεν δὲ 


A. ee eS Ν 9 / , / 22 
στελῶ ὑμᾶς, καὶ οὐκέτι προστεθήσεσθε μένειν. 
“~ A ε “Δ ἈΝ ’ 4 a 

αὐτῷ Μωυσῆς “'Os ἂν ἐξέλθω τὴν πόλιν, ἐκπετάσω τὰς χεῖ- 
’ Ν ε Χ , Not oe 4 Ἀ eS Ν 

pas μου, καὶ αἱ φωναὶ παύσονται, καὶ ἢ χάλαζα καὶ ὁ ὑετὸς 

Y A y A A ΣΆ Ν 

οὐκ ἔσται ἔτι" ἵνα γνῷς ὅτι τοῦ κυρίου ἡ γῆ. “Kal σὺ καὶ οἱ 

’ ᾽ δεῖν bd > / , Ν ΧΟΥ͂Ν 
θεράποντές σου ἐπίσταμαι ὅτι οὐδέπω πεφόβησθε τὸν θεόν. 


"76 δὲ λίνον καὶ ἡ κριθὴ ἐπλήγη - ἡ γὰρ κριθὴ παρεστη- 


‘the voice of God.’ Cp. 48: i K. 12", 
--- ἔβρεξεν: this use of βρέχειν for ‘to 
rain’ is common in Biblical Greek, e.g. 
Gen. 25, 1924: Mt. 44: Lk. 17%, It is 
condemned by Phrynichus as non- 
Attic (Swete Introd. p. 296). 


25. ἀπό... €ws: Hebraism. 
§ 92. 
29. as av: as soon as. Cp. Ceb. 


Tab. LV ws ἂν εἰσέλθωσιν εἰς τὸν βίον, IX 
ὡς ἂν παρέλθῃς : in N.T. Phil. 2328 ὡς ἂν 
ἀπίδω τὰ περὶ ἐμέ. ---- ἐξέλθω τὴν πόλιν : 
cp. 1232 οὐκ ἐξελεύσεσθε ἕκαστος τὴν 
θύραν. This transitive use of ἐξέρ- 
χεσθαι, like Latin egredi, is not un- 
known to classical writers, but it is 


here used because it exactly reflects 
the original. 

30. πεφόβησθε: for the perfect 
used as present cp. Soph. Aj. 189— 
μέγαν ὄκνον ἔχω καὶ πεφόβημαι. The 
R.V. has here ‘ ye will not fear.’ The 
vagueness of the Hebrew tense-system 
renders such variations possible with- 
out any difference of reading. —rév 
θεόν : Hebrew, ‘JHVH God.’ 

31. παρεστηκυῖα : supply ἢν --- Παᾶ 
come, i.e. the ears had formed them- 
selves. Similarly dairy-maids talk of 
butter ‘coming’ in the churn. The 
Hebrew word here is Abib, which is 
also the name of the month in which 


Il. THE STORY OF THE EXODUS 188 


Exodus X 8 
Kuta, τὸ δὲ λίνον σπερματίζον - “ὁ δὲ πυρὸς καὶ ἡ ὄλυρα οὐκ 
9 , »" ᾿ > 33 A a 
ἐπλήγησαν, oa yap ἦν. ἐξῆλθεν δὲ Μωυσῆς ἀπὸ 
Φαραὼ ἐκτὸς τῆς πόλεως καὶ ἐξέτεινεν τὰς χεῖρας πρὸς 
,r ? ᾿ \ ε \, 3 4 Yo 3 , er ome Ν 
Κύριον ᾿ καὶ at φωναὶ ἐπαύσαντο, καὶ ἡ χάλαζα καὶ ὁ ὑετὸς 
\ A 
οὐκ ἔσταξεν οὐκέτι ἐπὶ τὴν γῆν. “ἰδὼν δὲ Φαραὼ ὅτι 
Γ ε ε Ν N.S , Ἁ ε 4 , wn 
πέπαυται ὁ ὑετὸς Kal ἡ χάλαζα Kal ai φωναί, προσέθετο τοῦ 
ἁμαρτάνειν, καὶ ἐβάρυνεν αὐτοῦ τὴν καρδίαν καὶ τῶν θερα- 


Kal ἐσκληρύνθη ἡ καρδία Φαραώ, καὶ οὐκ 


πόντων αὐτοῦ. 
ἐξαπέστειλεν τοὺς υἱοὺς Ἰσραήλ, καθάπερ ἐλάλησεν Κύριος 
τῷ Μωυσῇ. 

᾿Εἶπεν δὲ Κύριος πρὸς Μωυσῆν λέγων ““Εἴσελθε πρὸς 
Φαραώ: ἐγὼ γὰρ ἐσκλήρυνα αὐτοῦ τὴν καρδίαν καὶ τῶν 
θεραπόντων αὐτοῦ, ἵνα ἑξῆς ἐπέλθῃ τὰ σημεῖα ταῦτα ἐπ’ 
αὐτούς - "ὅπως διηγήσησθε εἰς τὰ ὦτα τῶν τέκνων ὑμῶν καὶ 
τοῖς τέκνοις τῶν τέκνων ὑμῶν ὅσα ἐμπέπαιχα τοῖς Αἰγυπτίοις, 
καὶ τὰ σημεῖά μου ἃ ἐποίησα ἐν αὐτοῖς, καὶ γνώσεσθε ὅτι 
ἐγὼ Κύριος. δεἰϊσῆλθεν δὲ Μωυσῆς καὶ ᾿Ααρὼν ἐναντίον 
Φαραὼ καὶ εἶπαν αὐτῷ “Τάδε λέγει Κύριος 6 θεὸς τῶν 
Ἑβραίων “Ἕως τίνος οὐ βούλει ἐντραπῆναί με; ἐξαπόστειλον 
Israel. — ἵνα ἑξῆς ἐπέλθῃ κτλ. : the 
Greek here differs slightly from the 


the buds spring. —omepparifov: was 
in seed. The word occurs in the LXX 





only here and in Lyvt. 122. 

32. ὄλυρα : Gen. 4016 n. — ὄψιμα : 
late crops, as compared with the barley 
and flax... The Hebrew word corre- 
sponding to ὄψιμα is of doubtful mean- 
ing. R.V.‘not grown up.’ For ὄψιμος 
cp. Xen. Gic. XVII 4 and in N.T. St. 
James 57, 

1. ἐγὼ γὰρ ἐσκλήρυνα κτλ. : cp. the 
Greek conception of Até as exemplified 
by the tragedians, e.g. Soph. Ant. 621- 
4: also the Prophets, as Is, 69,10, Here 
the final cause of hardening Pharaoh’s 
heart is explained to be that God might 
exhibit his power as a deliverer of 


Hebrew. See R.V. 

2. ἐμπέπαιχα: cp. Nb. 22%. This 
form of the perfect of ἐμπαίζω is quoted 
by Veitch from Plutarch Demosth. 9. 
The earlier form is ἐμπέπαικα as from 


_ a dental stem. 


3. ἐντραπῆναί pe: reverence me. 
The verb in this sense with a geni- 
tive is common in classical Greek 
from Homer downwards, but with 
accusative it is post-classical. From 
the meaning of ‘reverence’ it 
is an easy step to that of ‘be 
ashamed,’ as in Ps. 34*: ii Thes. 
314; Tit. 28, 


184 SELECTIONS FROM THE SEPTUAGINT 


Exodus X 4 
Ν λ ’, ν X 4 ΄ 4 9N δὲ Ν θέ Ν 
τὸν λαὸν μου wa λατρεύσωσιν μοι. ἐὰν ὃὲ μὴ θέλῃς ov 
3 abe ᾿ς ’ 5 \ 3 Ν 3 , 4 Ν ν 
ἐξαποστεῖλαι τὸν λαόν μου, ἰδοὺ ἐγὼ ἐπάγω ταύτην τὴν ὥραν 
» 3 (ὃ Ν Es, / \, ¢ , 5 Ν , 
auplov ἀκρίδα πολλὴν ἐπὶ πάντα τὰ ὁριά σου" "καὶ καλύψει 
τὴν ὄψιν τῆς γῆς, καὶ οὐ δυνήσῃ κατιδεῖν τὴν γῆν - καὶ κατέ: 
δεται πᾶν τὸ περισσὸν τῆς γῆς τὸ καταλειφθέν, ὃ κατέλιπεν 
ε “ ε ’, Ἁ la “Ὁ. 4 Ν ’ ε A 
ὑμῖν ἡ χάλαζα, καὶ κατέδεται πᾶν ξύλον τὸ φυόμενον ὑμῖν 
22% “Ὁ ἴω 
ἐπὶ τῆς γῆς" ° 
τῶν θεραπόντων σου καὶ πᾶσαι αἱ οἰκίαι ἐν πάσῃ γῇ τῶν 


\ ΄, ΄ ew τ 9. api γ 5 
και πλησθήσονταί σου αι OLKLAL και AL OLKLAL 


3 ’ ὰ > 7 ε , ε ᾽’ > Ν ε 
Αἰγυπτίων, ἃ οὐδέποτε ἑωράκασιν οἱ πατέρες σου οὐδὲ οἱ 
A Pee) Q A A Y 
πρόπαπποι αὐτῶν, ἀφ᾽ ἧς ἡμέρας γεγόνασιν ἐπὶ τῆς γῆς ἕως 
“ ε ld 4 > 99 Ν > ’ ial 9 eign θ 3 ἣ᾿" 
τῆς ἡμέρας ταύτης. καὶ ἐκκλίνας Μωυσῆς ἐξῆλθεν ἀπὸ 
, q \ ΄, ε , \ X 4. ὦ 
Φαραώ. καὶ λέγουσιν ot θεράποντες Φαραὼ πρὸς αὐτόν 
cc? 4 » ΄Ὺ ε “ A 3 ’ ‘ 
Ews τίνος ἔσται τοῦτο ἡμῖν σκῶλον ; ἐξαπόστειλον τοὺς 
3 4, 4 , “~ ΦᾺ φ τε a 2Q 75 
ἀνθρώπους ὅπως λατρεύσωσιν τῷ θεῷ αὐτῶν. ἢἣ εἰδέναι 
, Y eee x ὅν Be A ee oe , 
βούλει ὅτι ἀπόλωλεν Αἴγυπτος ; καὶ ἀπέστρεψαν τόν τε 
A \ 9 \ \ , ν 5 $M! δ , 
Movony kat Aapwy πρὸς Φαραώ, καὶ εἶπεν αὐτοῖς “ Tlopeve- 
Ν , A Loni, πῶσ, ον \ Ν , “πος ε 
oe καὶ λατρεύσατε τῷ θεῷ ὑμῶν " τίνες δὲ καὶ τίνες εἰσὶν οἱ 
΄ 33. 9 \ , A wows - , \ 
πορευόμενοι; “καὶ λέγει Μωυσῆς “ Σὺν τοῖς νεανίσκοις Kat 
A lal Ν , 
πρεσβυτέροις πορευσόμεθα, σὺν τοῖς υἱοῖς Kal θυγατράσιν 
\ 4 Ἁ ἣς ε A _ » Ν ε Ν ’ 32 
καὶ προβάτοις καὶ βουσὶν ἡμῶν ἔστιν γὰρ ἑορτὴ Κυρίου. 
10 ἌΣ » 3 , τς ον ψ ΄ θ᾽ ela 
καὶ elev πρὸς αὑτοὺς ““ ἔστω οὕτως, Κύριος pel ὑμῶν" 


Σκῶλος is used by Hom. Π. XIII 564 in 
the same sense as σκόλοψ, a stake. — 
εἰδέναι βούλει: Hebrew, ‘Dost thou 


5. τὴν ὄψιν τῆς γῆς : literally the eye 
of the earth. A Hebraism. Cp. Nb. 
225. 1. 0d δυνήσῃ: a fair equivalent 


for the vague use of the 3d person in 
the .Hebrew. 

6. πρόπαπποι : great-grandfathers, 
Latin proavi. Only here in LXX. 
The Hebrew means only ‘grand- 
fathers.’ 

7. τοῦτο: R.V. ‘this man,’ a mean- 
ing of which the Greek also admits by 
attraction — σκῶλον : a _ stumbling- 
block, like σκάνδαλον. Dt. 7%: Jdg. 
877, 118 (A): ii Chr. 287: Is. 5714, 


not yet know ?’ 

8. καὶ ἀπέστρεψαν: and they 
brought back, just as in the Hebrew. 
In the R.V. the sentence is turned 
into the passive. — τίνες δὲ kal τίνες : a 
literal translation from the Hebrew. 
The form of the question seems to im- 
ply that a detailed answer is expected 
— ‘These and those shall go.’ 

10. Ἔστω οὕτως κτλ. : the passage 
ought perhaps to be punctuated as 


Il. THE STORY OF THE EXODUS 185 


Exodus X 17 
, > ’ὔ ε “ Ν Ἂν \ 5 \ ε a 
καθότι ἀποστέλλω ὑμᾶς, μὴ καὶ τὴν ἀποσκευὴν ὑμῶν ; 

Ψ “ 
ἴδετε, ὅτι πονηρία πρόσκειται ὑμῖν. "pr οὕτως - πορευέ- 
Ν 3, \ lal nw A 
σθωσαν δὲ οἱ ἄνδρες Kal λατρευσάτωσαν τῷ θεῷ᾽ τοῦτο 
Ν ‘ A 27 
γὰρ αὐτοὶ ἐζητεῖτε. 
Φαραώ. 


ἐξέβαλον δὲ αὐτοὺς ἀπὸ προσώπου 
"Eire δὲ Κύριος πρὸς Μωυσὴν “”Exrewov 
Ν “Ὁ le ~ > 4 Ν 3 ’ὔ > ‘ 5 Ν \ lanl 
τὴν χεῖρα ἐπὶ γῆν Αἰγύπτου, καὶ ἀναβήτω ἀκρὶς ἐπὶ τὴν γῆν, 
καὶ κατέδεται πᾶσαν βοτάνην τῆς γῆς καὶ πάντα τὸν καρ- 
Ν A ΄ A ε , ε , 2) 13 FE oe. 
mov τῶν ξύλων ὃν ὑπελίπετο ἡ χάλαζα. καὶ ἐπῆρεν 
“A Χ es > Ν > ’ \ > ’ὔ ¥ 
Μωυσῆς τὴν ῥάβδον εἰς τὸν οὐρανόν, καὶ ἐπήγαγεν ἄνεμον 
νότον ἐπὶ τὴν γῆν ὅλην τὴν ἡμέραν ἐκείνην καὶ ὅλην τὴν 
, ΝΛ Ν Ν 3 / δ κω + ε ’ ἄς δ 
νύκτα " τὸ πρωὶ ἐγενήθη, καὶ ὁ ἄνεμος ὁ νότος ἀνέλαβεν 
\ 3 (δ ἘΔ τ. Se aca ΒΟ. AS A > + 
τὴν ἀκρίδα “Kat ἀνήγαγεν αὐτὴν ἐπὶ πᾶσαν γὴν Αἰγύπτου, 
Ν ’ ὅδ ’; Ν Ψ 5 4 Ἁ , 
Kal κατέπαυσεν ἐπὶ πάντα τὰ ὅρια Αἰγύπτου πολλὴ σφόδρα" 
προτέρα αὐτῆς οὐ γέγονεν τοιαύτη ἀκρὶς καὶ μετὰ ταῦτα οὐκ 
» Ψ 15 , ae \ 3 aA an \ 3 , 
ἔσται οὕτως. καὶ ἐκάλυψεν τὴν ὄψιν τῆς γῆς: καὶ ἐφθάρη 
ἡ γῆ - καὶ κατέφαγεν πᾶσαν βοτάνην τῆς γῆς καὶ πάντα τὸν 
Ν “A 4 ἃ ε 4 > Ἀ [ω ’ 3 
καρπὸν τῶν ξύλων ὃς ὑπελείφθη ἀπὸ τῆς χαλάζης " οὐχ 
ὑπελείφθη χλωρὸν οὐδὲν ἐν τοῖς ξύλοις καὶ ἐν πάσῃ βοτάνῃ 
δέ 3 ΤΟ 16 ΄ Sens ee 
πεδίου ἐν γῇ Αἰγύπτου. κατέσπευδεν δὲ Φαραὼ καλέσαι 
Μωυσὴν καὶ ᾿Ααρὼν λέγων ““Ἥμαάρτηκα ἐναντίον Κυρίου τοῦ 
τι 


ee Seip et SP oa ὡς ΄ > \ e 
θεοῦ ὑμῶν καὶ εἰς ὑμᾶς - “προσδέξασθε οὖν μου THY apap- 


follows —"Eorw οὕτως Κύριος μεθ᾽ ὑμῶν, In Dt. 2014 the women 


καθότι ἀποστέλλω ὑμᾶς. μὴ Kal τὴν ἀπο- 


v. 24, 1287, 
are excluded. 





σκευὴν ὑμῶν; So be the LORD with 
you, as I let you go (i.e. not at all)! 
(Am I to let go) your belongings also? 
Look out, for mischief is upon you. 
Without the μή the passage would run 
as in the Hebrew and there would be 
no question-mark after ὑμῶν. For the 
threat with which Pharaoh closes his 
speech, cp. v. 28. — ἀποσκευήν : a 
word of vague meaning, as we have 
seen already. Gen. 438 ἢ. Here it 
includes the women and children: cp. 


11. ἐξέβαλον : the verb in the He- 
brew is singular, but means ‘one 
drove,’ so that ἐξέβαλον correctly rep- 
resents it. R.V. ‘they were driven.’ 

13. ἐπήγαγεν : Hebrew, ‘the LORD 
brought.’ —davédaBev: took up in the 
sense of brought. 

14. καὶ ἀνήγαγεν αὐτήν : Hebrew, 
‘and the locust went ἀρ." --- ἀκρίς : col- 
lective fora locust-swarm. Cp.Jdg. 112 
ὡσεὶ ἀκρὶς εἰς πλῆθος : Nahum 38! § 48, 

17. προσδέξασθε : from ‘ accepting’ 


186 SELECTIONS FROM THE SEPTUAGINT 
Exodus X 18 
τίαν ἔτι νῦν, καὶ προσεύξασθε πρὸς Κύριον τὸν θεὸν ὑμῶν, 


Ἰδέξηλθεν δὲ 


19 


A 4 > > 3 A Ν ’ A 99 
καὶ περιελέτω am ἐμοῦ τὸν θάνατον τοῦτον. 
Μωυσῆς ἀπὸ Φαραὼ καὶ ηὔξατο πρὸς τὸν θεόν. καὶ 

ΕΝ 
μετέβαλεν Κύριος ἄνεμον ἀπὸ θαλάσσης σφοδρόν, καὶ ἀνέ. 
λαβεν τὴν ἀκρίδα καὶ ἔβαλεν αὐτὴν εἰς τὴν ἐρυθρὰν θάλασ- 
Ἁ > e ,’ὔ 9 ἃ 4 3 ’ὔ “A > 4 
σαν: καὶ οὐχ ὑπελείφθη ἀκρὶς pia ἐν πάσῃ γῇ Δἰγύπτου. 
20 A 9 λ. / K , \ δί Φ 4 Ν 3 ἐξ ἐν 
καὶ ἐσκλήρυνεν Κύριος τὴν καρδίαν Φαραώ, καὶ οὐκ ἐξα 

’ Ἁ Cnc ® > ’ 
πέστειλεν τοὺς υἱοὺς Ἰσραὴλ. 

“" nw » A 

*\Rimey δὲ Κύριος πρὸς Μωυσῆν “"Exrewvov τὴν χεῖρά 
σου εἰς τὸν οὐρανόν, καὶ γενηθήτω σκότος ἐπὶ γὴν Αἰγύπτου, 
ψηλαφητὸν σκότος.’ “ἐξέτεινεν δὲ Μωυσῆς τὴν χεῖρα εἰς 
τὸν οὐρανόν, καὶ ἐγένετο σκότος γνόφος θύελλα ἐπὶ πᾶσαν 
γῆν Αἰγύπτου τρεῖς ἡμέρας " “Kal οὐκ εἶδεν οὐδεὶς τὸν ἀδελ- 

A a Ν \ ΑΝ 
φὸν αὐτοῦ τρεῖς ἡμέρας, καὶ οὐκ ἐξανέστη οὐδεὶς ἐκ τῆς 
κοίτης αὐτοῦ τρεῖς ἡμέρας - πᾶσι δὲ τοῖς υἱοῖς Ἰσραὴλ φῶς 
7 5 a να ΄΄ 94 ee aN Χ ὃ 
ἣν ἐν πᾶσιν οἷς κατεγίνοντο. καὶ ἐκάλεσεν Φαραὼ Μωυ- 
onv καὶ ᾿Ααρὼν λέγων “ Βαδίζετε λατρεύσατε Κυρίῳ τῷ θεῷ 
ΕΝ Ν οἱ ’, Ν la la ε ΄, Ἂ τὰς 
ὑμῶν πλὴν τῶν προβάτων καὶ τῶν βοῶν ὑπολίπεσθε, καὶ ἡ 
> Sek Ὁ ὡς ae , θ᾽ Cs ἃν 183 % “ἃ, > M 
ἀποσκευὴ ὑμῶν ἀποτρεχέτω μεθ᾽ ὑμῶν. καὶ εἶπεν Μωυ- 
σῆ «(᾿Αλλὰ ‘N ὺ δώ can δλ ’ ΄ t @ , a 

ἧς ἃ καὶ σὺ δώσεις ἡμῖν ὁλοκαυτώματα καὶ θυσίας ἃ 
ποιήσομεν Κυρίῳ τῷ θεῷ ἡμῶν, Kal τὰ κτήνη ἡμῶν πορεύ- 


atonement for sin, προσδέχεσθαι here places in which they dwelt. Karayl- 


passes into the meaning of ‘ to forgive.’ 
---τὸν θάνατον τοῦτον : Hebrew, ‘only 
this death.’ 

21. ψηλαφητὸν σκότος : the neuter 
σκότος occurs in good writers, but the 
masculine is more common, 

22. σκότος γνόφος θύελλα: Hebrew, 
‘a thick darkness,’ Cp. 1439 καὶ ἐγένετο 
σκότος καὶ γνόφος, 2071 eis τὸν γνόφον : 
Dt. 411, 622 σκότος γνόφος θύελλα. γνόφος 
= δνόφος. For the asyndeton cp. 13, 

23. οὐδεὶς τὸν ἀδελφὸν αὐτοῦ : ὃ 08, 
- ἐν πᾶσιν οἷς κατεγίνοντο : in all the 


νεσθαι occurs also in Nb. 5%: Dt. 99: 
Bel...O! 21, 

24. πλὴν. . . ὑπολίπεσθε: R.V. 
‘Only let your flocks and your herds 
be stayed’ (i.e. left where they are). 
The meaning intended by the Greek is 
perhaps Only leave yourselves without 
your flocks and your herds. Or has 
πλήν drawn τὰ πρόβατα κτλ. into the 
genitive ὃ 

25. ὁλοκαυτώματα : iii K, 1829 ἡ. --- 
ἃ ποιήσομεν : which we shall offer. In 
classical Greek ποιεῖν and ῥέζειν are the 


JL THE STORY OF THE EXODUS 187 


Exodus XI 5 
σεται μεθ᾽ ἡμῶν, καὶ οὐχ ὑπολειφθησόμεθα ὁπλήν: ἀπ᾽ 
αὐτῶν γὰρ λημψόμεθα λατρεῦσαι Κυρίῳ τῷ θεῷ ἡμῶν᾽ 
ἡμεῖς δὲ οὐκ οἴδαμεν τί λατρεύσωμεν Κυρίῳ τῷ θεῷ ἡμῶν 
ἕως τοῦ ἐλθεῖν ἡμᾶς ἐκεῖ. “Γἐσκλήρυνεν δὲ Κύριος τὴν 
καρδίαν Φαραώ, καὶ οὐκ ἐβουλήθη ἐξαποστεῖλαι αὐτούς. 
Skat λέγει Φαραώ “"AmehOe ἀπ᾽ ἐμοῦ, πρόσεχε σεαυτῷ ἔτι 
προσθεῖναι ἰδεῖν μου τὸ πρόσωπον ἣ δ᾽ ἂν ἡμέρᾳ ὀφθῇς 
μοι, ἀποθανῇ. “λέγει δὲ Μωσῆς “ Εἴρηκας" οὐκέτι ὀφθή- 
σομαΐί σοι εἰς πρόσωπον. 

᾿Εἶπεν δὲ Κύριος πρὸς Μωυσὴν “Ἔτι μίαν πληγὴν ἐπάξω 
ἐπὶ Φαραὼ καὶ ἐπ᾽ Αἴγυπτον, καὶ μετὰ ταῦτα ἐξαποστελεῖ 
ὑμᾶς ἐντεῦθεν " ὅταν δὲ ἐξαποστέλλῃ ὑμᾶς, σὺν παντὶ ἐκβα- 
het ὑμᾶς ἐκβολῇ. "λάλησον οὖν κρυφῇ εἰς τὰ ὦτα τοῦ 
λαοῦ, καὶ αἰτησάτω ἕκαστος παρὰ τοῦ πλησίον σκεύη 
ἀργυρᾶ καὶ χρυσᾶ καὶ ἱματισμόν. ὃ Κύριος δὲ ἔδωκεν τὴν 
χάριν τῷ λαῷ αὐτοῦ ἐναντίον τῶν Αἰγυπτίων, καὶ ἔχρησαν 
αὐτοῖς" καὶ ὁ ἄνθρωπος Μωυσῆς μέγας ἐγενήθη σφόδρα 
ἐναντίον τῶν Αἰγυπτίων καὶ ἐναντίον Φαραὼ καὶ ἐναντίον» 
πάντων τῶν θεραπόντων αὐτοῦ. Καὶ εἶπεν Μωυσῆς 
“Tade λέγει Κύριος “ Περὶ μέσας νύκτας ἐγὼ εἰσπορεύομαι 


5 


> > A an 
εἰς μέσον Αἰγύπτου, ὅ καὶ τελευτήσει πᾶν πρωτότοκον ἐν γῇ 





regular words for ‘doing sacrifice,’ 
like facere and operari in Latin: but 
ποιεῖν does not seem to be constructed 
with an accusative of the victim, 
whereas ῥέζειν is. Verg. Hel. ΠΙ 77 
cum faciam vitula pro frugi- 
bus. 

26. τί λατρεύσωμεν : cognate accu- 
sative — what service we are to perform. 

28. πρόσεχε. . . ἰδεῖν : literally 
take heed to thyself about seeing me 
again. 

29. Etpyxas: Hebrew, ‘Thus hast 
thou spoken.’ 


1. σὺν πάντι: like our ‘bag and 
baggage.’ —éxBadrgct . . . ἐκβολῇ : cog 
nate dative ὃ 61. See 6] n. . 

3. καὶ ἔχρησαν αὐτοῖς : these words 
are ποῦ in the Hebrew here and seem to 
be imported from 12%, but they serve 
to bring out the meaning. Here, as in 
371,22, the Israelites are regarded as 
dwelling in the midst of the Egyp- 
tians. 

4. Tlept μέσας νύκτας : the use of 
the plural is classical. See for instance 
Xen. Anab. II 2 ὃ 8, III 1 § 33: Plat. 
Phileb. 50 D, Rep. 621 B. 


188 SELECTIONS FROM THE SEPTUAGINT 


Exodus XI 6 

> 4, 9 A , Ν ἃ 4, 5, A ω ’ 

Αἰγύπτῳ, ἀπὸ πρωτοτόκου Φαραὼ ὃς κάθηται ἐπὶ τοῦ θρό- 

Ν , A a 
νου, Kal ἕως πρωτοτόκου τῆς θεραπαίνης τῆς παρὰ τὸν μύλον 
Ἀ 
καὶ ἕως πρωτοτόκου παντὸς κτήνους " ‘Kal ἔσται κραυγὴ 
Ν. “ lal ΄΄ 

μεγάλη κατὰ πᾶσαν γὴν Αἰγύπτου, ἥτις τοιαύτη οὐ γέγονεν 

καὶ τοιαύτη οὐκέτι προστεθήσεται. ‘Kal ἐν πᾶσι τοῖς 

ec a > Ἁ > 4, 4 “a 4 > A > Ν 3 Ν 

υἱοῖς Ἰσραὴλ οὐ γρύξει κύων τῇ γλώσσῃ αὐτοῦ, οὐδὲ ἀπὸ 
> ΄ ψ ΄ ας ᾿ Ψ , , 

ἀνθρώπου ἕως κτήνους * ὅπως ἴδῃς ὅσα παραδοξάζει Κύριος 


‘ 
δ καὶ καταβή- 


3 Ν ’ “A > 4 A a 3 ’ὔ ? 
ava μέσον τῶν Αἰγυπτίων καὶ Tov ᾿Ισραὴλ. 
4 \ Ν , 

σονται πάντες οἱ παῖδές σου οὗτοι πρὸς μὲ καὶ προσκυνή- 
, Ε \ A a \ 

σουσίν με λέγοντες “Ἔξελθε σὺ καὶ πᾶς ὃ λαός Gov οὗ σὺ 


ἀφηγῃ ᾿ ἐξῆλθεν δὲ Μωυ- 


σῆς ἀπὸ Φαραὼ μετὰ θυμοῦ. ϑεῖπεν δὲ Κύριος πρὸς 


Ν tat a 3 , 3) 
καὶ μετὰ ταῦτα ἐξελεύσομαι. 


ἴω ων ν 
Μωυσὴν “Οὐκ εἰσακούσεται ὑμῶν Φαραώ, ἵνα πληθύνων 
4 Ν ~“ Ν ‘ la > ™ > 4 39 
πληθύνω μου τὰ σημεῖα καὶ τὰ τέρατα ἐν γῃ Αἰγύπτῳ. 
10 Ὁ δὲ ᾿ We Ν > ’ ’ὔ Ν A Ν Ν 
Μωσῆς oc καὶ Aapwy ἐποίησαν πᾶντα τὰ σημεια καὶ τὰ 
4 “Ὁ 3 ~ >. »f > / ’ 3 ’ 
τέρατα ταῦτα ἐν yn Αἰγύπτῳ ἐναντίον Φαραώ" ἐσκλήρυνεν 
Ν ’ Ν ’ , \ > > , 3 
δὲ Κύριος τὴν καρδίαν Φαραώ, καὶ οὐκ εἰσήκουσεν ἐξα- 
~ ‘ e A > XN 3 “~ 3 ’ 
ποστεῖλαι τοὺς υἱοὺς Ἰσραὴλ ἐκ γῆς Αἰγύπτου. 
3 ’ Ν ΝᾺ Ν 
ῬἘγενήθη δὲ μεσούσης τῆς νυκτὸς καὶ Κύριος ἐπάταξεν 
ἴω , A > Ἂς 
πᾶν πρωτότοκον ἐν γῇ Αἰγύπτῳ, ἀπὸ πρωτοτόκου Φαραὼ 


6. ἥτις τοιαύτη: 918 n.—odKkére αὐτοῦ ἀπέναντί σου. --- παραδοξάζει : 


προστεθήσεται: ὃ 112. 

7. οὐ γρύξει κύων : shall not a dog 
growl. Demosthenes (p. 353, xix 39) 
has οὐδὲ γρῦ in the sense of ‘ not a mut- 
ter.’ In the mind of the Greek trans- 
lator a contrast seems to be here in- 
tended between the stillness among the 
Jews (ἐν is an insertion of the LXX) 
and the ‘great cry’ among the Egyp- 
tians. But this way of taking the 
passage leaves no meaning to the 
words οὐδὲ ἀπὸ ἀνθρώπου ἕως κτή- 
For γρύζειν cp. Josh, 1021; Ju- 
dith 1119 καὶ od γρύξει κύων τῇ Ὑλώσσῃ 


vous. 


8 ἡ. 

8. ἐξῆλθεν δὲ Μωυσῆς : these words 
form a natural sequel to Etpnxas κτλ. 
at the end of chapter 10. From Jo- 
sephus we might gather that in his copy 
118 followed immediately upon 10? 
(Ant. II 14 § 5). 

10. ἐξαποστεῖλαι : infinitive of con- 
sequence. § 78. The short summary 
of events given in this and the preced- 
ing verse seems to belong to the same 
priestly document from which the In- 
stitution of the Passover (121-28) is 
taken. 129 follows very well on 118, 





Il. THE STORY OF THE EXODUS 189 


Exodus XII 37 
A 4 > “~ ’ 4 , A 9 
τοῦ καθημένου ἐπὶ τοῦ θρόνου ἕως πρωτοτόκου τῆς αἰχμα- 
A A , A ἣν 
λωτίδος τῆς ἐν τῷ λάκκῳ, καὶ ἕως πρωτοτόκου παντὸς κτή- 
30 Ment \ \ Ν δ ε , 
νους. καὶ ἀναστὰς Φαραὼ νυκτὸς καὶ οἱ θεράποντες 
9 A \ , a + AP coos ΄, N , 
αὐτοῦ καὶ πάντες οἱ Αἰγύπτιοι, Kal ἐγενήθη κραυγὴ μεγάλη 
3 ’ “~ At , 7 3 ‘ > 3 ’ 5 - > > 3 3 La) 
ἐν πάσῃ γῇ Αἰγύπτῳ. ov yap ἦν οἰκία ἐν ἣ οὐκ ἣν ἐν αὐτῇ 
Ἂ A 
τεθνηκώς. “Kal ἐκάλεσεν Φαραὼ Μωυσῆν καὶ ᾿Ααρὼν 
Ν Ν > > a cc? ’’ ‘\ 37 3 la) 
νυκτὸς Kal εἶπεν αὐτοῖς ““᾿Ανάστητε καὶ ἐξέλθατε ἐκ τοῦ 
ἴω Ν ε “ Ν ε εν 91 , ’ ‘\ 
λαοῦ pov, Kal ὑμεῖς Kal ot υἱοὶ ‘Iopand: βαδίζετε καὶ 
λατρεύσατε Κυρίῳ τῷ θεῷ ὑμῶν καθὰ λέγετε. “Kai τὰ 
’ὔ 4 Ν ’ ε “A > , , 9 
πρόβατα καὶ τοὺς βόας ὑμῶν ἀναλαβόντες πορεύεσθε, εὐ- 
3) Ἁ 
λογήσατε δὴ κἀμέ. δ καὶ κατεβιάζοντο οἱ Αἰγύπτιοι τὸν 
λαὸν σπουδῇ ἐκβαλεῖν αὐτοὺς ἐκ τῆς γῆς εἶ ὰρ oO 
ῇ αλεῖν αὐτοὺς ἐκ τῆς γῆς" εἶπαν γὰρ ὅτι 
, A ᾽ 
“Πάντες ἡμεῖς ἀποθνήσκομεν. “davéd\aBev δὲ ὁ λαὸς τὸ 
σταῖς πρὸ τοῦ ζυμωθῆναι, τὰ φυράματα αὐτῶν ἐνδεδεμένα 
3 Pg 4 + Aa. 32% aA » 85 ε δὲ er 3 Ν 
ἐν τοῖς ἱματίοις αὐτῶν ἐπὶ τῶν ὦμων. οἱ δὲ υἱοὶ Ἰσραὴλ 
", ‘ ὔ wn ΄“ Ἀ » 
ἐποίησαν καθὰ συνέταξεν αὐτοῖς Μωυσῆς, καὶ ἤτησαν 
A ἴω > ’ aA A »“» 
παρὰ τῶν Αἰγυπτίων σκεύη ἀργυρᾶ καὶ χρυσᾶ καὶ ἵμα- 
/ 86 \ ὃ Κύ ἈΝ , a λ “A 3 “ 
τισμόν. καὶ ἔδωκεν Κύριος τὴν χάριν τῷ λαῷ αὐτοῦ 
3 4 ~ > ‘\ “A \ 
ἐναντίον τῶν Αἰγυπτίων, καὶ ἔχρησαν αὐτοῖς - καὶ ἐσκύ- 
λευσαν τοὺς Αἰγυπτίους. 
3 ’ \ 3 Ν ε Ἁ 3 
Απάραντες δὲ οἱ viol Ἰσραὴλ ἐκ Ῥαμεσσὴ εἰς Σοκχώθα 
3 ε ’ ’ὔ A e » A ~ > 
εἰς ἑξακοσίας χιλιάδας πεζῶν οἱ ἄνδρες, πλὴν τῆς ἀπο- 


29. λάκκῳ: dungeon. It is the σταῖς τοῖσι ποσὶ, τὸν δὲ πηλὸν τῇσι 





word used in Daniel for the den of 
lions. See Gen. 377 n. 

30. καὶ ἀναστάς: 
finite verb. § 80. 

81. καὶ ἐκάλεσεν κτλ. : inconsistent 
with 1038, 29 and seeming to point to a 
mixture of sources in the story. 

33. κατεβιάζοντο : 6! n. 

34. σταῖς : dough. Herodotus (II 
36), in speaking of the queer customs 
of the Egyptians, says φυρῶσι τὸ μὲν 


participle for 


χερσί. 

35, 86. Cp. 112,8, 

37. ᾿Απάραντες : § 80. ---Σοκχώθα : 
= Σοκχώθ in 1329, with the Hebrew 
suffix denoting motion to a place 
left clinging to it. Cp. Nb. 225: 
Jdg. 1452, — éaxorlas χιλιάδας : 
600,000 adult males to represent the 
‘75 souls of the house of Jacob’ men- 
tioned in Gen, 4627. — ris ἀποσκενῆς : 
1010 n, 


* 


190 SELECTIONS FROM THE SEPTUAGINT 


5 Exodus XII 88 
Aw 88 A 5 , \ , 5 Lal ἃ £. 
σκευὴς Ὁ και επιμικτος πολὺς συνανέβη QUTOLS, και προ- 
89 ee 
Kal ἐπεψαν 
Ἀ “~ aA 5 4 5 > 4 5 ’ὕ 5 4 5 
TO σταις O ἐξήνεγκαν ἐξ Avyv 7TOVU ἐνκρυφίας ἀζύμους. ου 


βατα καὶ βόες καὶ κτήνη πολλὰ σφόδρα. 


Ν 5 4 3 Ψ Ν > Ν ε > 4 ‘\ > 
yap ἐζυμώθη: ἐξέβαλον yap αὐτοὺς ot Αἰγύπτιοι, Kal οὐκ 
ἠδυνήθησαν ἐπιμεῖναι, οὐδὲ ἐπισιτισμὸν ἐποίησαν ἑαυτοῖς 
εἰς τὴν ὁδόν. 

Os δὲ ἐξαπέστειλεν Φαραὼ τὸν λαόν, οὐχ ὡδήγησεν 

3 Ν ε fa Ν soc Ὁ ΕΡΝ Φ λ ’, ν 3 Ν ς ae Φ 
αὐτοὺς ὁ θεὸς ὁδὸν γῆς Φυλιστιείμ, ὅτι ἐγγὺς ἦν εἶπεν 

Ν “ A 
yap ὁ θεός ““ Μή ποτε μεταμελήσῃ τῷ λαῷ ἰδόντι πόλεμον, 

\ 2 , > ¥” ” 18 ΜῈ 5. ε Ν Ν 
καὶ ἀποστρέψῃ εἰς Αἴγυπτον. καὶ ἐκύκλωσεν ὁ θεὸς τὸν 

Ν ε Ν Ν 3 Ν ¥ 5 \ > \- ’ὔ 
λαὸν ὁδὸν τὴν εἰς τὴν ἔρημον, εἰς τὴν ἐρυθρὰν θάλασσαν" 

’ Ν ΝᾺ sd Ἐν ε Sat Ὁ Ν 5 ial > 4 
πέμπτῃ δὲ γενεᾷ ἀνέβησαν οἱ viol Ἰσραὴλ ἐκ γῆς Αἰγύ- 
πτου. "Kal ἔλαβεν Μωυσῆς τὰ ὀστᾷ ᾿ἸΙωσὴφ μεθ᾽ 
ε πὰ τὰν ᾿ σ Ν᾿ ΠΑ ΜΗ \ , ἐς 3 
ἑαυτοῦ" OPK® γὰρ ὠρκισεν τοὺς υἱοὺς ᾿Ισραὴλ λέγων “Ἐπι- 
σκοπῇ ἐπισκέψεται ὑμᾶς Κύριος, καὶ συνανοίσετέ μου τὰ 
3 A. 29 0θ ιεθ᾽ ᾿. "ὩΝ ἀν 909 , δὲ ε ον ἢ 
ὀστᾶ ἐντεῦθεν μεθ᾽ ὑμῶν. Εξάραντες δὲ οἱ υἱοὶ 
> Ἂν 5 ἈΝ 3 ι , 3 3 Ν Ν \ 
Ισραὴλ ἐκ Σοκχὼθ ἐστρατοπέδευσαν ἐν ᾿Οθὸμ παρὰ τὴν 


ἔρημον. 


91 ε 5) θ δ Εἰ τὰ, 2 «Ὧι es \ 3 ΄ 
ὁ 0€ θεὸς ἡγεῖτο αὐτῶν, ἡμέρας μὲν ἐν στύλῳ 


58. ἐπίμικτος πολύς : 86. ὄχλος. It way.’’—M# ποτε μεταμελήσῃ: Gen. 


would appear from this that the He- 
brew nation was only in part descended 
from Jacob. 

39. ἐνκρυφίας : ἐγκρυφίας (ἄρτος) 
was a loaf baked in the ashes. “Lucian 
Dial. Mort. XX 4 ὁ δὲ σποδοῦ πλέως, 
ὥσπερ ἐγκρυφίας ἄρτος. Cp. Gen. 18°: 
Nb. 118: iii K. 1712, 196. The accusa- 
tive here is due to the fact that ἔπεψεν 
= ‘made into.’ 

17. ὅτι ἐγγὺς qv: R.V. ‘although 
that was near.’ This sense may be 
got out of the Greek by taking the 
words closely with οὐχ ὡδήγησεν αὐὖὐ- 
τούς --- ‘the did not make the near- 
ness of the land of the Philistines 
a reason for leading them that 


912 ῃ, 

18. ἐκύκλωσεν: led round. Kv- 
κλοῦν generally means ‘to go round,’ 
as in Gen, 21: Dt. 21, § 84. 

20. ᾽Οθόμ: Etham. . Called Βουθάν 
in Nb. 886,7,.-- παρὰ τὴν ἔρημον : on 
the edge of the wilderness. The first 
two stages of their journey then, from 
Rameses to Succoth (1237) and from 
Succoth to Etham (1829), were not 
through the wilderness. Succoth = 
Thuket = Pithom on the Sweet Water 
Canal, a little west of Ismailia. 

21. ἡμέρας μὲν κτλ. : A pillar of 
cloud by day and a pillar of fire by 
night is just the appearance presented 
by a volcano, 


Il. THE STORY OF THE EXODUS 191 


Exodus XIV 8 

νεφέλης δεῖξαι αὐτοῖς τὴν ὁδόν, τὴν δὲ νύκτα ἐν στύλῳ 
πυρός" “οὐκ ἐξέλιπεν δὲ ὁ στύλος τῆς νεφέλης ἡμέρας καὶ 
ὁ στύλος τοῦ πυρὸς νυκτὸς ἐναντίον τοῦ λαοῦ παντός. 


Ἁ ~ 
‘Kai ἐλάλησεν Κύριος πρὸς Μωυσὴν λέγων ““ Λάλησον 

A ean > ’ὔ ἈΝ 5 4 4, 
τοῖς υἱοῖς Ἰσραήλ, καὶ ἀποστρέψαντες στρατοπεδευσάτω- 
5 ὔ ~ 5 4 5 Ν ὔ , Ν 9 Q 
σαν ἀπέναντι τῆς ἐπαύλεως, ava μέσον Μαγδώλου καὶ ava 
μέσον τῆς θαλάσσης, ἐξ ἐναντίας Βεελσεπφών: ἐνώπιον 
la) Ν “ a 
αὐτῶν στρατοπεδεύσεις ἐπὶ τῆς θαλάσσης. *Kali ἐρεῖ 
Φαραὼ τῷ λαῷ αὐτοῦ “Οἱ viol Ἰσραὴλ πλανῶνται οὗτοι 
> a a ΄, δ rae, e » ? 432 \ ‘ 
ἐν τῇ γῇ᾽ συνκέκλεικεν yap αὐτοὺς ἡ ἔρημος. ἐγὼ δὲ 

“ A ’ ’ \ ’ 3 4 
σκληρυνῶ τὴν καρδίαν Φαραώ, καὶ καταδιώξεται ὀπίσω 
τον δε ἐν ὃ f] , 3 Ν Ν 3 , a 
αὐτῶν - καὶ ἐνδοξασθήσομαι ἐν Φαραὼ καὶ ἐν πάσῃ TH 

ἴω nw 

στρατιᾷ αὐτοῦ, Kal γνώσονται πάντες οἱ Αἰγύπτιοι ὅτι ἐγώ 
5 


καὶ ἀνηγγέλη τῷ 


wg ΄ Ψ 
και ἐποιηῆσαν OVUTWS. 
[ 


εἰμι Κύριος. 


lot »»θ 5 4 4 { 4 ε , 359 A 
βασιλεῖ τῶν Αἰγυπτίων ort πέφευγεν ὁ λαός: καὶ μετε- 
, e δὲ \ “re , A , 

στράφη ἡ Kapdia Φαραὼ καὶ ἢ καρδία τῶν θεραπόντων 

5 “ ἥν Ν λ , \ > ce , κ΄ 3 , nw 
αὐτοῦ ἐπὶ τὸν λαόν, καὶ εἶπαν “Ti τοῦτο ἐποιήσαμεν τοῦ 
ΕῚ “ Ἂν Φ.."᾿ > A A A , e A 3 
ἐξαποστεῖλαι τοὺς υἱοὺς Ισραὴλ τοῦ μὴ δουλεύειν NeW ; 
6% 5 \ Ἀπ > κα \ , Ν \ 
ἔζευξεν οὖν Φαραὼ τὰ ἅρματα αὐτοῦ, καὶ πάντα τὸν λαὸν 

9 nw , θ᾽ ε nw 7 A Ν ε , ν 
αὐτοῦ συναπήγαγεν μεθ ἑαντοῦ, | Kal λαβὼν ἑξακόσια a.p- 

ἣν “A 9 nw 

pata ἐκλεκτὰ καὶ πᾶσαν THY ἵππον τῶν Αἰγυπτίων Kal 
8 


’ “ιν / AX 2 , 4 ἈΝ 
τριστάτας ἐπὶ πάντων. καὶ ἐσκλήρυνεν Κύριος τὴν καρ- 


2. τῆς ἐπαύλεως : 81: n. This is differs slightly from the Hebrew. — 





the LXX substitute for the Pi-hahiroth 
of the Hebrew text, which is supposed 
to be Egyptian. Presumably the Alex- 
andrian translators knew its meaning. 
— Μαγδώλου : Migdol, a Hebrew word 
meaning ‘fort.’ — Βεελσεπφών : Baal- 
zephon. Jos, Ant. 11 15 § 1 Βελσεφών. 
- αὐτῶν : this can only refer to Baal- 
zephon. 

8. τῷ λαῷ αὐτοῦ : the Greek here 


πλανῶνται: R.V. ‘are entangled in.’ 

5. ἀνηγγέλη : ὃ 24.---- τοῦ ἐξαποστεῖ- 
λαι : ὃ 60. --- τοῦ μὴ δουλεύειν ἡμῖν : ὃ 60. 

7. τὴν ἵππον : the cavalry. There 
is a tendency in Greek for words de- 
noting collective ideas to be feminine. 
Thus ὁ ἅλς ‘salt,’ but ἡ ἅλς ‘the sea’ 
(the brine). The Hebrew has the same 
word for τὴν ἵππον as for τὰ ἅρματα. ---- 
τριστάτας : captains. Cp. 15*:; iv Κ΄. 


192 SELECTIONS FROM THE SEPTUAGINT 


Exodus XIV 9 
diav Φαραὼ βασιλέως Αἰγύπτου καὶ τῶν θεραπόντων αὐτοῦ, 
καὶ κατεδίωξεν ὀπίσω τῶν υἱῶν Ἰσραήλ: οἱ δὲ υἱοὶ Ἰσραὴλ 
ἐξεπορεύοντο ἐν χειρὶ ὑψηλῇ. "καὶ κατεδίωξαν οἱ Αἰγύ- 
πτιοι ὀπίσω αὐτῶν, καὶ εὕροσαν αὐτοὺς παρεμβεβληκότας 
παρὰ τὴν θάλασσαν: καὶ πᾶσα ἡ ἵππος καὶ τὰ ἅρματα 
Φαραὼ καὶ οἱ ἱππεῖς καὶ ἡ στρατιὰ αὐτοῦ ἀπέναντι τῆς 
ἐπαύλεως, ἐξ ἐναντίας Βεελσεπφών. “Kal Φαραὼ προσ- 
ἤγεν: καὶ ἀναβλέψαντες οἱ υἱοὶ Ἰσραὴλ τοῖς ὀφθαλμοῖς 
ὁρῶσιν, καὶ οἱ Αἰγύπτιοι ἐστρατοπέδευσαν ὀπίσω αὐτῶν, 
καὶ ἐφοβήθησαν σφόδρα. 


πρὸς Κύριον - "Kat εἶπαν πρὸς Μωυσὴν “ Παρὰ τὸ μὴ ὑπάρ- 


ἀνεβόησαν δὲ οἱ υἱοὶ Ἰσραὴλ 
χειν μνήματα ἐν γῇ Αἰγύπτῳ ἐξήγαγες ἡμᾶς θανατῶσαι 


3 ‘fic 3 4 

ΡΜ 
ὄχ» 1929 A > x en Ay v4 Ν 

Αἰγύπτου; οὐ τοῦτο ἣν τὸ ῥῆμα Ὁ ἐλαλήσαμεν πρὸς 


’ Ὺ“ 5 , ε “ὦ > Ν 3 
τί τοῦτο ἐποίησας ἡμῖν, ἐξαγαγὼν ἐξ 


σὲ ἐν Αἰγύπτῳ λέγοντες “Πάρες ἡμᾶς ὅπως δουλεύσωμεν 


A A e A , ww 5 
κρεῖσσον γὰρ ἡμᾶς δουλεύειν τοῖς Αἰ- 
1 


A > / 3 
τοις Αἰγυπτίοις; 
, BN 9 θ “ 9 a Sy oe , 3) 8. δὲ 
γυπτίοις ἢ ἀποθανειν ἐν τῇ ἐρήμῳ ταύτῃ. εἶπεν O€ 
ἰοὺ . Ν , 44 aA A + a Di ee. \ 
Μωυσῆς πρὸς τὸν λαόν “Θαρσεῖτε: στῆτε Kal ὁρᾶτε τὴν 
lal ἃ A 
σωτηρίαν τὴν παρὰ Tov θεοῦ, ἣν ποιήσει ἡμῖν σήμερον" 
ὃν τρόπον γὰρ ἑωράκατε τοὺς Αἰγυπτίους σήμερον, οὐ 
, θ » iO A 3 Ν 3 Ν 2A , 14 , 
προσθήσεσθε ἔτι ἰδεῖν αὐτοὺς εἰς τὸν αἰῶνα χρόνον" “Kv- 


64, 7217 19 925, 1025 15%. The word 


is evidently chosen by the translators - 


because it contains the number three, 
as the Hebrew original does also. 

8. ἐν χειρὶ ὑψηλῇ : 6! n. 

9. εὕροσαν : § 16.— παρεμβεβληκό- 
tas: encamped. A common word in 
late Greek. It is explained by L. & 5. 
as being properly used of distributing 
auxiliaries among other troops, as in 
Polyb. I 33 § 7 τῶν δὲ μισθοφόρων τοὺς 
μὲν ἐπὶ τὸ δεξιὸν κέρας παρενέβαλε, τοὺς 
δὲ κτλ. Hence παρεμβολή ‘a camp,’ 


as ἴῃ v. 19 or ‘army,’ as in i Κὶ, 1179, 
— τῆς ἐπαύλεως : V. 2 n. 

10. προσῆγεν : led on (his forces). 
- ἐστρατοπέδευσαν: R.V. ‘marched.’ 
Στρατοπεδεύειν seems to have this mean- 
ing in Dt. 14°: ii Mac. 928; iv Mac. 189. 

11. παρὰ τὸ μὴ ὑπάρχειν : owing to 
there not being. Cp. ΝΌ. 1416, This use 
of παρά is classical. — θανατῶσαι : ὃ 77. 

13. ὃν τρόπον yap: the meaning is 
—‘*Ye have seen them to-day, but ye 
shall see them no more.’’ —els τὸν 
αἰῶνα χρόνον : forever. Aldva is here 


et 


II. THE STORY OF THE EXODUS 193 
Exodus XIV 21 
’ %.) € “ Oe La ’, 3) 15m? 

plos πολεμήσει περὶ ὑμῶν, καὶ ὑμεῖς σιγήσετε. Εἶπεν 
δὲ Κύριος πρὸς Μωυσὴν “Τί βοᾷς πρὸς μέ; λάλησον τοῖς 
ea χ9 δ Ἂς κυρὰ , 16 \ . ὧν a 
υἱοῖς Ἰσραὴλ καὶ ἀναζευξάτωσαν: “Kai σὺ ἔπαρον τῇ 

᾿ς ὃ \ » Ν rn AE δι ν \ , 
ῥάβδῳ σου, καὶ ἔκτεινον τὴν χεῖρά σου ἐπὶ THY θάλασσαν 
Ν ε ne > / \ > NO , ε en "I \ λ > 
καὶ ῥῆξον αὐτήν, καὶ εἰσελθάτωσαν ot viol ᾿Ισραὴλ εἰς 
’ὔ A θ , ‘ Ν , 17 ‘ > ‘ ee 
μέσον τῆς θαλάσσης κατὰ τὸ ἕηρόν. καὶ ἰδοὺ ἐγὼ 

A ‘\ St Ν x a) > ’ ’ 

σκληρυνῶ τὴν καρδίαν Φαραὼ καὶ τῶν Αἰγυπτίων πάντων, 
N > λ ὕ bao Φ᾽ δε ὧν ἃ 3 ὃ , 3 
καὶ εἰσελεύσονται ὀπίσω αὐτῶν: καὶ ἐνδοξασθήσομαι ἐν 

Ν Ν .9 / “A A > A Ν 3 A 9 
Φαραὼ καὶ ἐν πάσῃ TH στρατιᾷ αὐτοῦ Kal ἐν τοῖς ἅρμασιν 

Ἁ 

Skat γνώσονται πάντες οἱ Αἰ- 
4 9 3 Yh > ’ > ὃ ld > Ν 
γύπτιοι ὅτι ἐγώ εἰμι Κύριος, ἐνδοξαζομένου μου ἐν Φαραὼ 
καὶ ἐν τοῖς ἅρμασιν καὶ ἵπποις αὐτοῦ. “é&H δὲ ὁ 
is app ς ; ἐξῆρεν δὲ ὁ 
»¥ a nw “A A 
ἄγγελος τοῦ θεοῦ ὁ προπορευόμενος τῆς παρεμβολῆς τῶν 
en > ’ὔ Ν 3 50 5 ~ » 9 edignd Ν \ 
υἱῶν Ἰσραήλ, καὶ ἐπορεύθη ἐκ τῶν ὄπισθεν: ἐξῆρεν δὲ Kat 
ε nN ἐν , a ? a \ » 3 
ὁ στύλος τῆς νεφέλης ἀπὸ προσώπου αὐτῶν, καὶ ἔστη ἐκ 
τῶν ὀπίσω αὐτῶν. 


% -9 A ν 3 ΄ 
και εν τοις ὑπποις αυτου. 


Ν al A 
“Kat εἰσῆλθεν ava μέσον τῶν Atyv- 
, . > Ν ’ ΝᾺ ~ > 4 Ἁ » 
πτίων καὶ ἀνὰ μέσον τῆς παρεμβολῆς Ἰσραήλ, καὶ ἔστη" 
δ ὁδὶ ὁ 2 , Ν , \ A ε , Ν > 
καὶ ἐγένετο σκότος καὶ γνόφος, καὶ διῆλθεν ἡ νύξ, καὶ οὐ 
συνέμιξαν ἀλλήλοις ὅλην τὴν νύκτας, “ἐξέτεινεν δὲ Μωυ- 


lal XA A es. Ἁ θ ’ Ἁ ε ’ 4 
ons τὴν KELPa ἐπι τὴν ἄλασσαν" καὶ umnyayev Κύριος 


grammatically an adverb, εἰς τὸν ἀεὶ 18. ἵπποις : Hebrew ‘ horsemen.’ 
χρόνον. 19. ἐξῆρεν : Gen. 57:17. --- παρεμ.- 





14. σιγήσετε: literally shall say 
nothing = do nothing. This is the 
characteristic attitude of Hebrew piety 
in and after the age of the literary 
prophets. Cp. Ps. 46!° ‘Be still and 
know that I am God’: Is. 30% ‘in 
quietness and in confidence shall be 
your strength.’ The text ‘their 
strength is to sit still’ (Is. 807) has 
vanished from the Bible under the 
hand of the Revisers. 

16. ἔπαρον τῇ ῥάβδῳ σου: Ex. 
720 


βολῆς : the context seems to show 
that this word here means ‘army 
on the march’ (Lat. agmen), not 
‘camp.’ Cp. v. 24. The Hebrew 
original admits of either meaning. 
—k τῶν ὄπισθεν. .. ἐκ τῶν ὀπίσω: 
the Hebrew phrase is the same in 
both cases. 

20. διῆλθεν ἣ νύξ: Hebrew, ‘gave 
light during the night.’ The Greek 
ought to mean ‘the night passed.’ 
Perhaps the Greek translator had a 
different reading. 


194 SELECTIONS FROM THE SEPTUAGINT 


Exodus XIV 22 
\ , 5 5 ’ ’ ’ 4 \ 4 Ἁ 
τὴν θάλασσαν ἐν ἀνέμῳ νότῳ βιαίῳ ὅλην τὴν νύκτα, καὶ 
3 ’ Ἂς 4 4 ‘ 3 εἴ Ν ν 
ἐποίησεν τὴν θάλασσαν ξηράν, καὶ ἐσχίσθη τὸ ὕδωρ. 
92 A > “A ε δι. ἃ > A > 2 A , 
καὶ εἰσῆλθον οἱ viol Ἰσραὴλ εἰς μέσον τῆς θαλάσσης 
AX Ν / Ν Ἂν bd 5 ~ “Ὁ > “Ὁ ἂς 
κατὰ τὸ ξηρόν, καὶ τὸ ὕδωρ αὐτοῖς τεῖχος ἐκ δεξιῶν καὶ 


Ἁ 4 e > \ 
“ὃ καὶ κατεδίωξαν ot Αἰγύπτιοι, καὶ 


A > > 4 
τεῖχος ἐξ εὐωνύμων " 
> A 5 ’ 3 lal A lal [2 \ \ \ [7 
εἰσῆλθον ὀπίσω αὐτῶν καὶ πᾶς ἵππος Φαραὼ καὶ τὰ ἅρματα 

Wee, aA ας > , a , 24 > , \ 
Kat οἵ ἀναβάται εἰς μέσον τῆς θαλάσσης. ἐγενήθη δὲ 
ἐν τῇ φυλακῇ τῇ ἑωθινῇ καὶ ἐπέβλεψεν Κύριος ἐπὶ τὴν 

ε “ > 7 3 4 Ν Ἂς ’ 
παρεμβολὴν τῶν Αἰγυπτίων ἐν στύλῳ πυρὸς καὶ νεφέλης, 

Ν , Ν \ a > ΄ 25 \ 
καὶ συνετάραξεν τὴν παρεμβολὴν τῶν Αἰγυπτίων, “" καὶ 

»¥ “A A » 
συνέδησεν τοὺς ἄξονας τῶν ἁρμάτων αὐτῶν, καὶ ἤγαγεν 

eee \ , . 2 ε “Pee om 9-4 
αὐτοὺς μετὰ Bias. καὶ εἶπαν ot Αἰγύπτιοι “Φύγωμεν ἀπὸ 

“ \ ~ 
προσώπου σραήλ- ὃ yap κύριος πολεμεῖ περὶ αὐτῶν τοὺς 
Αἰγυπτίους. “εἶπεν δὲ Κύριος πρὸς Μωυσῆν “"Ex- 
τεινον τὴν χεῖρά σου ἐπὶ τὴν θάλασσαν, καὶ ἀποκαταστήτω 

» WR J δ᾽ 9 , Ν > ’ὔ Sa A Ν ν 
τὸ ὕδωρ καὶ ἐπικαλυψάτω τοὺς Αἰγυπτίους, ἐπί τε τὰ ἄρματα 

\ ‘ > , ” QT 2&2 Se A \ A ee 
καὶ τοὺς ἀναβάτας. ἐξέτεινεν δὲ Μωυσῆς τὴν χεῖρα ἐπὶ 


Ν 4 ἈΝ 3 , Ν Ψ Ν ε 4, 3.5, 
τὴν θάλασσαν, καὶ ἀπεκατέστη τὸ ὕδωρ πρὸς ἡμέραν ἐπὶ 


21. ἐν ἀνέμῳ : ὃ 91. --- νότῳ : south 
wind. Hebrew, ‘east wind.’ 

22. τὸ ὕδωρ αὐτοῖς τεῖχος : imagi- 
nation here calls up the picture οἵ a 
wall of water on either side of the 
Israelites, but, as the cleaving of the 
water has been ascribed to the wind in 
v. 21, the meaning here may be only 
that the water protected them from 
attack on both flanks. In 168 how- 
ever it is clear that the other meaning 
is intended. 

24. τῇ φυλακῇ τῇ ἑωθινῇ : cp. i K. 
114; Judith 125 ἀνέστη πρὸς τὴν ἑωθινὴν 
φυλακήν : i Mac. δ80 καὶ ἐγένετο ἑωθινή. 
Prior to Roman times the Jews are 
said to have divided the night into 


three watches—‘The beginning of 
the watches’ (Lam. 21), ‘the middle 
watch’ (Jdg. 7%), and ‘the morning 
watch.’ 

25. συνέδησεν : clogged. This rep- 
resents a better reading than that 
accepted in our Hebrew text. See R.V. 
margin. — ἤγαγεν : causative made 
them drive. ὃ 84. --- πολεμεῖ... τοὺς 
Αἰγυπτίους : this transitive use is not 
uncommon in late authors. Instead 
of περί we should here have ὑπέρ in 
classical Greek, 

27. ἀπεκατέστη: ὃ 19. --- ἐπὶ χώ- 
pas: genitive singular towards its 
(usual) place. R.V. text ‘to its 


strength,’ margin ‘ to its wonted flow.’ | _ 


Il. THE STORY OF THE EXODUS 195 


Exodus XV 2 
χώρας. ot δὲ Αἰγύπτιοι ἔφυγον ὑπὸ τὸ ὕδωρ, καὶ ἐξετίναξεν 
΄ δ 3 , , A , a ΤΩΝ 
Κύριος τοὺς Αἰγυπτίους μέσον τῆς θαλάσσης. καὶ ἐπανα- 
στραφὲν τὸ ὕδωρ ἐκάλυψεν τὰ ἅρματα καὶ τοὺς ἀναβά- 
τας καὶ πᾶσαν τὴν δύναμιν Φαραώ, τοὺς εἰσπεπορευμένους 
> ’ὔ ἃ Δ 3 Ν ’ Ἁ 3 / > 
ὀπίσω αὐτῶν εἰς τὴν θάλασσαν: καὶ ov κατελείφθη ἐξ 
*oi δὲ υἱοὶ Ἰσραὴλ ἐπορεύθησαν διὰ 
A 3 ’ A ’ὔ Ὅν \ ¢& 5 a a 3 
ξηρᾶς ἐν μέσῳ τῆς θαλάσσης, τὸ δὲ ὕδωρ αὐτοῖς τεῖχος ἐκ 
ὃ A \ a 3 3 , 80 αν , , 
εξιῶν καὶ τεῖχος ἐξ εὐωνύμων. καὶ ἐρρύσατο Κύριος 
Ν 3 \ > ~ ε ’ 3 sf 5 Ν “~ > ’ 
τὸν Ἰσραὴλ ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐκ χειρὸς τῶν Αἰγυπτίων. 
Ν » 3 Ν Ἀ 3 ’ , Ν Ν 
καὶ ἴδεν Ἰσραὴλ τοὺς Αἰγυπτίους τεθνηκότας παρὰ τὸ 


5 ἴω 3 \ @ 
αὐτῶν οὐδὲ εἷς. 


Ψ A 
dev δὲ Ἰσραὴλ τὴν χεῖρα τὴν 
μεγάλην, ἃ ἐποίησεν Κύριος τοῖς Αἰγυπτίοις: ἐφοβήθη δὲ 
ὁ λαὸς τὸν κύριον, καὶ ἐπίστευσαν τῷ θεῷ καὶ Μωυσῇ τῷ 


χεῖλος τῆς θαλάσσης. 


θεράποντι αὐτοῦ. 
1Tore ἧσεν Μωυσῆς καὶ οἱ υἱοὶ Ἰσραὴλ τὴν ὠδὴν ταύτην 
τῷ θεῷ, καὶ εἶπαν λέγοντες 
¥ aA 
“"Acwpev τῷ κυρίῳ, ἐνδόξως yap δεδόξασται: 
ν A , .»Ἅ > ’ 
ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν. 
“βοηθὸς καὶ σκεπαστὴς ἐγένετό μοι εἰς σωτηρίαν " 
-ὃΌ-ΟΗ;»͵ , \ , MY 
οὗτός μου θεός, καὶ δοξάσω αὐτόν, 
Ν ~ ’ ~~ LE ’ 3 , 
θεὸς τοῦ πατρός μου, Kal ὑψώσω αὐτόν. 





- ἔφυγον ὑπὸ τὸ ὕδωρ : Hebrew, ‘ were 
fleeing to meet 10.) The Greek per- 
haps means the same. --- μέσον τῆς θα- 
Adoons: for this prepositional use of 
μέσον cp. Nb. 338, 355: i K. ὅθ, 111; 
Phil. 24, 

31. τὴν χεῖρα : work. A Hebraism. 
- ὦ ἐποίησεν Κύριος : even the things 
which the LORD did, explanatory of 
τὴν χεῖρα. 

1. τὴν δὴν ταύτην : composed by 
Moses, says Josephus (Anfé. II 16 § 4) 
ἐν ἑξαμέτρῳ τόνῳ. This is not however 


a very exact description of the metre, 
which runs somewhat as follows — 


7 ΄ Yana 
Ising unto Jahveh, for his might is great: 


/ / ΄ / 
horse and rider he flung to drown. 
—tvidtws yap δεδόξασται : ὃ 82. 

2. σκεπαστής: the vocative oxe- 
παστά occurs in iii Mac. 6°. The He- 
brew word here used means ‘ song,’ 1.6. 
subject ofsong. The Greek translators 
may have had another reading. The 
LXX also omits the subject of the sen- 
tence, which in the Hebrewis Jah. In 


196 


ὃ Κύριος συντρίβων πολέμους, 


’ μι ΕῚ »“ 
Κύριος ονομα αὕτῳ. 


SELECTIONS FROM THE SEPTUAGINT 


Exodus XV 8 : 


49 Ν Ν \ ὃ 4 > a ὦ ἣν > , 
appata Φαραὼ Kal τὴν δύναμιν αὐτοῦ ἔρριψεν εἰς θάλασ- 


σαν, 


3 ’ 3 ’ ’ὔ’ 
ἐπιλέκτους ἀναβάτας τριστάτας- 


κατεπόθησαν ἐν ἐρυθρᾷ θαλάσσῃ. 


’ ’ὔ 
πόντῳ ἐκάλυψεν αὐτούς 


κατέδυσαν εἰς βυθὸν ὡσεὶ λίθος. 


ἡ δεξιά σου, Κύριε, δεδόξασται ἐν ἰσχύι" 
ἡ δεξιά σου χείρ, Κύριε, ἔθραυσεν ἐχθρούς. 


7 


καὶ τῷ πλήθει τῆς δόξης σου συνέτριψας τοὺς ὑπεναντίους" 
0 ἢ 1 Ρ 


3 4, \ > » Ν ld > ‘\ ε 
ἀπέστειλας τὴν ὀργήν σου, καὶ κατέφαγεν αὐτοὺς ὡς 


καλάμην. 


8 \ ὃ Q A , a 6 a ὃ ΄ Ἂ "ὃ a 
και OLA TOV πνευμᾶάτος TOV υμου σου ἱεστη του wp 


9 ’ ε ‘\ A a 
ἐπάγη ὡσεὶ τεῖχος TA ὕδατα, 


3 ,ὔ’ ‘\ a. 3 ld ~ , 
ἐπάγη τὰ κύματα ἐν μέσῳ τῆς θαλάσσης. 


"εἶπεν ὁ ἐχθρός ‘ Διώξας καταλήμψομαι: 
μεριῶ σκῦλα, ἐμπλήσω ψυχήν μου, 


Is. 122, where the same words are used 
just after an allusion to the Exodus 
(Is. 1116), the subject is ‘ Jah Jehovah.’ 
The LXX has there simply Κύριος, 
which might go to show that Jehovah 
is a gloss on the rare word Jah. The 
same Hebrew which is here rendered 
βοηθὸς καὶ σκεπαστής appears there as ἡ 
δόξα μου καὶ ἡ αἴνεσις μου. 

3. Κύριος συντρίβων πολέμους : 
Hebrew, ‘Jehovah (is) a man of 
war.’ 
4. ἐπιλέκτους ἀναβάτας τριστάτας : 
,, asyndeton. Cp. 102, The Hebrew 
here is simply ‘the choice of his 
captains,’ there being nothing to 
correspond to ἀναβάτας. and the ex- 
pression is subject to the verb that 


follows, not object of that which went 
before. 

5. πόντῳ ἐκάλυψεν αὐτούς: RV. 
‘The deeps cover them.’ 

8. διὰ τοῦ πνεύματος κτλ. : through 
the blast of thine anger (Hb. “ nostrils’) 
the waters stood apart (R.V. ‘ were 
piled up’). The metaphorical use of 
‘nostrils’ in Hebrew seems to be de- 
rived from the behaviour of angry 
cattle. —émadyn ὡσεὶ τεῖχος κτλ. : the 
waters became solid as a wall. R.V. 
‘ The floods stood upright as an heap.’ 
’Erdyn is inexact here, but quite cor- 
responds to the different Hebrew word 
in the next clause rendered in R.V. 
‘were congealed.’ Ὡσεί is post-clas- 
sical, 





II. THE STORY OF THE EXODUS 


Exodus XV 15 


197 


> a “A ’ 
ἀνελῶ τῇ μαχαίρῃ μου, κυριεύσει ἡ χείρ μου. 
ἥδιον. . . Ν Die ws aes > Ν , 
ἀπέστειλας τὸ πνευμά σου, ἐκάλυψεν αὐτοὺς θάλασσα: 
ἔδυσαν ὡσεὶ μόλιβος ἐν ὕδατι σφοδρῷ. 


Ψ A 
Uris ὅμοιός σοι ἐν θεοῖς, Κύριε; 


’ ν ’ 
τις ομοιὸς σου; 


δεδοξασμένος ἐν ἁγίοις, θαυμαστὸς ἐν δόξαις, ποιῶν 


τέρατα. 
15 ἐξέτεινας τὴν δεξιάν σου" 
κατέπιεν αὐτοὺς γῆ. 


ε 4 “~ ’ 
1 ὡδήγησας τῇ δικαιοσύνῃ σου τὸν λαόν σου τοῦτον ὃν 


3 4 
ἐλυτρώσω, 


παρεκάλεσας τῇ ἰσχύι σου εἰς κατάλυμα ἁγιόν σου. 
14 Ὁ ¥ “ise , 
ἤκουσαν ἔθνη καὶ ὠργίσθησαν: 


ὠδῖνες ἔλαβον κατοικοῦντας Φυλιστιείμ. 


16. “ ¥ ε , 3 δὴ \ » A 
τότε ἔσπευσαν ἡγεμόνες ᾿Εδὼμ καὶ ἄρχοντες Μωαβειτῶν. 


9. ἀνελῶ : future of ἀναιρεῖν. § 21. 
R.V. ‘I will draw my sword.’ — μα- 
χαίρῃ: ὃ 9. --- κυριεύσει ἣ χείρ pov: 
R.V. ‘my hand shall destroy them.’ 
The usual meaning of the word which 
is rendered ‘destroy’ is ‘make to 


possess.’ Here we get very close to 
κυριεύσει. 
10. μόλιβος: earlier and poetic 


form of μόλυβδος. ὃ 35. 

11. τίς ὅμοιός σοι ἐν θεοῖς : this ad- 
mission of the existence of other gods 
might be used as an argument for the 
early date of this poem. When the 
Rabshakeh (ii Kings 18%, 19) repre- 
sents the ‘living God’ as but one 
among many, he is regarded as hav- 
ing spoken blasphemy. — ἐν ἁγίοις : 
Hebrew, ‘in holiness... The Greek 
ought rather to mean ‘among holy 
ones.’ . 

12. κατέπιεν αὐτοὺς γῆ : a general 
expression for destruction, since in 


this instance it was the sea that swal- 
lowed them. 

18. τῇ δικαιοσύνῃ : R.V. ‘mercy.’ 
Dr. Hatch (Essays in Biblical Greek, 
p. 49) has shown how the meanings of 
δικαιοσύνη and ἐλεημοσύνη run into one 
another in the LXX. In the N.T. 
there is one instance (Mt. 61) of the use 
of δικαιοσύνη in the sense of ἐλεημοσύνη, 
and the use of δίκαιος Mt. 119 would 
be explained, if we could render it 
‘a merciful man.’ — παρεκάλεσας κτλ. : 
Thou hast summoned (Hb. ‘ guided’) 
them by thy might to thy holy resting- 
place. Cp. 17 ἁγίασμα, sanctuary. 
These expressions look like references 
to the Temple. 

14. Φυλιστιείμ: the references to 
the Philistines, Edomites, and Moab- 
ites argue a poet of later times ac- 
quainted with the subsequent history 
of Israel. 

15. ἔσπευσαν: R.V. ‘were amazed.’ 


198 


» > Ν / 
ἔλαβεν αὐτοὺς τρόμος, 


SELECTIONS FROM THE SEPTUAGINT 


Exodus XV 16 


4 ε ΄ ’ 
ἐτάκησαν πάντες οἱ κατοικοῦντες Χανάαν. 


162 ΄, 2 3 3 \ , \ ΄, 
ἐπιπέσοι ET αὐτοὺς τρόμος καὶ φόβος, 


μεγέθει βραχίονός σου ἀπολιθωθήτωσαν" 


ἕως ἂν παρέλθῃ ὁ λαός σου, Κύριε, 


4 x , ε , ® A > ’ 
ἕως ἂν παρέλθῃ ὁ λαός σου οὗτος ὃν ἐκτήσω. 


1% 9 \ , 3 \ Ὁ Via , 
εἰσαγαγὼν καταφύτευσον αὐτοὺς εἰς ὄρος κληρονομίας σου; 


ν 
εἰς ἕτοιμον κατοικητήριόν σου ὃ κατηρτίσω, Κύριε, 


ε ,’ 4 a ε 4 ε Lal , 
αγίασμα, Κύριε, ὃ ἡτοίμασαν αἱ χεῖρές σου. 


18 ΄ , \ 2A ee ee eee ὅσα, | es 
Κύριος βασιλεύων τὸν αἰῶνα καὶ ἐπ᾽ αἰῶνα καὶ ἔτι. 
ν A ν ν Ν / 
Ὅτι εἰσῆλθεν ἵππος Φαραὼ σὺν ἅρμασιν καὶ ἀναβάταις 
> θά ΝΠ 5 , 3/3 3 Ν , Ν "ὃ A 
εἰς θάλασσαν, kal ἐπήγαγεν ἐπ᾽ αὐτοὺς Κύριος τὸ ὕδωρ τῆς 


15. καὶ ἄρχοντες Μωαβειτῶν : To 
make these words tally with the He- 
brew verse-division, they should be 
taken with. what follows, thus — καὶ 
ἄρχοντες Μωαβειτῶν, ἔλαβον αὐτοὺς τρο- 
μός. For ἄρχοντες the R.V. has ‘ mighty 
men.’ The Hebrew word really means 
‘rams.’ Moab was specially a sheep- 
breeding country, and in ii K. 3+ 
Mesha, king of Moab, is described as 
a ‘sheep-master.’ The rams seem to 
be put by a poetic figure for their 
owners. 

16. ἐπιπέσοι. ἀπολιθωθήτω- 
σαν: the R.V. has the indicative in 
both cases. The difference is suffi- 
ciently accounted for by the ambi- 
guity of the verbal form in Hebrew. 
— ἀπολιθωθήτωσαν : let them be pet- 
rified. The notion of being turned 
into stone by terror was current 
among the Greeks, as is shown by 
the story of the Gorgon’s head. In 
the Hebrew phrase however it is the 
notion of quiescence that is uppermost. 

17. εἰς ὄρος κληρονομίας cov: until 


Solomon built the Temple no hill in 
Palestine was especially the abode of 
Jehovah ; and it was not until the time 
of Hezekiah and Isaiah, after the de- 
struction of the Northern Kingdom, 
that Sion became the one recognised 
centre of the national religion. — 
ἁγίασμα, Κύριε: the Hebrew word 
here rendered Κύριε is Adonai, not, as 
in the preceding clause, Jehovah. The 
Greek translators are obliged to use 
the same word for both. In our ver- 
sion they are distinguished by the use 
of different type. 

18. βασιλεύων : the participle is not 
due to the Hebrew. ὃ 80. ---- τὸν αἰῶνα 
κτλ. : Hebrew, ‘for ever and ever.’ 
Possibly the addition of καὶ ἔτι in the 
Greek is due to a confusion between 
the latter part of the Hebrew expres- 
sion and the very similar word for 
‘and still.’ 

19. Ὅτι εἰσῆλθεν : this explanatory 
note appended to the song seems to 
show that it was not originally intended 
for this place. 





Il. THE STORY OF THE EXODUS 


Exodus XV 21 


199 


θαλάσσης. οἱ δὲ viol Ἰσραὴλ ἐπορεύθησαν διὰ ξηρᾶς ἐν 


μέσῳ τῆς θαλάσσης. 


Ὁ λαβοῦσα δὲ Μαριὰμ ἡ προφῆτις ἡ ἀδελφὴ ᾿Ααρὼν τὸ 
τύμπανον ἐν τῇ χειρὶ αὐτῆς, καὶ ἐξήλθοσαν πᾶσαι at γυναῖ- 


κες ὀπίσω αὐτῆς μετὰ τυμπάνων καὶ χορῶν. 


αὐτῶν Μαριὰμ, λέγουσα 


“ἐξῆρχεν δὲ 


“"Agwpev τῷ κυρίῳ, ἐνδόξως γὰρ δεδόξασται: 
Ψ AB , » 3 ΄ 3) 
ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν. 


20. Μαριάμ: Hebrew Miriam. The 
name is the origin of our Mary. The 
mother of Jesus is called Μαριάμ in 
Mt. 1%. In the 19th chapter of the 
Koran, Mohammed makes the people 
of Mary, the mother of Jesus, address 
her as ‘O sister of Aaron!’ ---τύμπα- 
vov: Hebrew ¢dph, plural tuppim, from 
the verb tapap (probably onomato- 
poetic: cp. ‘tap-tap’). The Greek word 
τύμπανον OY τύπανον is doubtless from 


stem τυπ-: but the thing was foreign 
to the Greeks and used chiefly in the 
worship of Asiatic or Egyptian god- 
desses. Our word ‘timbrel’ is, accord- 
ing to Skeat, a diminutive of Middle 
English timbre, which comes from 
Latin tympanum through the French. 

21. ἐξῆρχεν δὲ αὐτῶν : R.V. ‘an- 
swered them.’ —"Acwpev: as in 15}, 
but the Hebrew there is ‘I will sing’ 
and here ‘ Sing ye.’ 






‘ ΄ “ < ᾿" ; , > . “ἃ Ι. 
: ἘΠ ge ΤΡ ὦ Τὰς 





ἡ εὐ ft! ¢ see 
εν Sh eet τ Ἢ , 











; ee οτος ΤᾺΝ 
: Ϊ 5 τ o eee 
j ¥ . & 























= ek et ih es ca : 
- I ak 45% 44 δῃ 
: ΟΣ ΠΥ ΣΈΣΣ τἰ - 5 
a Ε , ἷ 
» 
srs . 
¥ 
‘ 
᾿ ᾿ : | sim | 
- 
ἷ , ἼΔΕ Bu: hep 
| | | eT we Sr 
| : yee 
Ὁ ΟΝ aks chek. tale 4 
ᾧ ᾿ 
F ἊΣ | 
e : ; ? 
; Sisal ᾿ 
᾿ = ἢ ὯΝ x Nj 
ess) {τὰ ᾿ x Σ ay ᾿ 
7 “ ὑξ ΠΤ ἐ ν ΩΣ ie 2 er 
| Bee ὐν ὁ δ᾽ Ὶ 
1h ἢ 4 ‘ δὼ ν- ne yy / aR #) τ wut ὦ χρῷ ἃ ai 
ce 
iad in Ἔ ata dae 
δ =i ie : pK 141} oy Le Ὁ 7. AY * 









poate wale Atti Se) τ 
ἜΠΟΣ ee ΕΑ 





INTRODUCTION TO THE STORY OF BALAAM 
AND BALAK 


Tue scene is now changed. Egypt is left behind, and the Israel- 
ites are hovering on the confines of Palestine. Moses is still their 
leader, though he is nearing his end, and the bones of Joseph are 
being carried with them for burial. Over the Israelites themselves 
a great change has come. Instead of being slaves cowering under a 
taskmaster, they are now an invading horde, spreading terror before 
them and leaving destruction behind. Already mighty kings have 
been slain for their sake, while others are quaking on their thrones. 
Balak, the king of Moab, in his perplexity sends for Balaam, the 
prophet of God, whose fame filled the land from Mesopotamia to the 
Mediterranean, to curse these intruders from Egypt. Balaam, the son 
of Beor, is represented in our story as being fetched all the way from 
Pethor on the Euphrates (Nb. 22°, 23’: ep. Dt. 23*), a place which 
has been identified with the Pitru of the Assyrian monuments, near 
Carchemish. He is made to speak of himself (Nb. 22’) as being the 
servant of Jehovah, and is everywhere thus spoken of (225 5» 8, 
23% 7, 24418), This looks like an admission on the part of the 
writer that the worship of the ‘one true God’ was to be found in 
Mesopotamia, where Abraham came from, and was not confined to 
the children of Israel. Balaam indeed figures as the foe of Israel, 
having all the will to curse, but being allowed only the power to 
bless (Dt. 23°). He is credited with having counselled the Moab- 
ites and Midianites to entice the Israelites away from the worship 
of Jehovah through the wiles of their women (Nb. 31"); and, when 
the five kings of the Midianites are slain in revenge for this act, we 
read ‘Balaam also the son of Beor they slew with the sword’ 
(Nb. 318). The passages which connect Balaam with Midian are re- 
ferred to the priestly document (P), the association of the elders of 
Midian with the elders of Moab (2257) being set down to the har- 
monizing hand of the editor. In our story, which is made up from 

201 


202 SELECTIONS FROM THE SEPTUAGINT 


J and E, Balaam, having delivered himself of his prophecies, goes 
back to his home on the Euphrates (Nb. 24”). 

It is probably a mere coincidence that the first king who is re- 
corded to have reigned in Edom is Bela the son of Beor (Gen. 36%). 
The words in Micah 6° look like an allusion to some account of 
conversation between Balak and Balaam which has not come down 
to us. 

In the New Testament Balaam is the type of the covetous 
prophet, ‘who loved the hire of wrong-doing’ (ii Pet. 2”). This is 
in strong contrast with his own words in Nb. 22%—‘If Balak would 
give me his house full. of silver and gold, I cannot go beyond the 
word of Jehovah, my God.’ In Rev. 2" there is a reference to ‘the 
teaching of Balaam’ in connexion with idolatry and fornication. 

Plato says of Minos that he was not a bad man, but had the mis- 
fortune to offend a literary nation. ‘The same may have been the 
case with Balaam. The literature of the Jews, though so much 
scantier than that of the Athenians, has gone deeper into our hearts, 
and the character of Balaam seems to have suffered in proportion. 

The great stumbling-block in the story before us is not the 1ποὶ- 
dent of ‘the dumb ass speaking with man’s mouth’: for, if once we 
pass the limits of mundane reality, who shall pronounce judgement 
on degrees of credibility? As Charles Lamb truly remarked — 
‘We do not know the laws of that country.’ It is rather the moral 
difficulty arising from the arbitrary and unreasonable conduct ascribed 
to Jehovah, in first commanding the prophet to go, and then being 
angry with him for going. From the time of Josephus (Ant. IV. 6 § 2), 
who says that God’s command was given in deceit, various attempts 
have been made to get over this difficulty, but they cannot be con- 
sidered successful. It ought therefore to be a relief to the mind and 
conscience of the devout, when the critics come forward with their 
supposition that there are again two stories mixed up here —that 
the bulk of the narrative in ch. 22 (vv. 2-21, 36-41) comes from E, 
while the incident of the ass (vv. 22-35) comes from J. If this be 
so, then in the story, as told in E, Balaam is perfectly obedient to the 
divine command, not going with the messengers until he has been 
' told in a vision at night to do so; whereas in the J narrative 
Balaam’s way is perverse before God, in that he went against the 
divine will. The vision at night and the spiritual perception of the 





INTRODUCTION TO STORY OF BALAAM AND BALAK 908 


ass are thus seen to be two different literary contrivances for leading 
up to the same end, namely, that Balaam was to go, but to speak 
only as God told him (cep. v. 20 with v. 35). In confirmation of the 
hypothesis of a double source it may be noticed that in 22% (E) 
Balaam is accompanied by the princes of Moab, whereas in 22” (J) 
he has only his own two servants with him. 

That the future may be, and has been, foretold is an opinion 
which has been widely held in past times and may be widely held 
again, notwithstanding that the current of thought has been running 
of late the other way. The flourishing institution of oracles among 
the Greeks rested upon this persuasion. The prophecies of the 
Cumezan Sibyl were an engine of Roman state-management; but, as 
they were also a state-secret, they do not help us much. The Sibyl- 
line verses so abundantly quoted by Lactantius as evidences of 
Christianity would indeed be overpowering proofs of prophecy, if 
they had not been composed after the events. The same, it is now 
admitted, is the case with the remarkable mention (i K. 13’) of 
Josiah by name some three centuries before he was born; while the 
similar mention of Cyrus in the book of Isaiah (4455), instead of 
being the stronghold of the defenders of prophecy, is now one of 
the chief arguments for the composite authorship of that work. 
But prophecy is likely to gain no fairer trial than the witches of old, 
if fulfilment is to be taken as proof of spuriousness. The last words 
of Balaam’s prophecies appear to predict the destruction of the Per- 
sian Empire by Alexander the Great. Are we therefore to set them 
down to that period? ‘To this it may be replied —Certainly not 
as a whole, but we must take account of the universal tendency to 
alter existing prophecies and even to compose new ones suited to 
fresh events as they occur. The former tendency is dwelt on by 
Thucydides (II 54) in his comments on the oracular verse 


ἥξει Δωριακὸς πόλεμος καὶ λοῖμος ἅμ᾽ αὐτῷ, 
which could be made to suit either a pestilence or a famine at will 
by the insertion or omission of a single letter. So again Strabo 


(XIII 1 § 53, p. 608), speaking of the well-known prophecy of 
Poseidon in the 20th book of the Πίαα (11. 307, 308) — 


viv δὲ δὴ Αἰνείαο Bin Τρώεσσιν ἀνάξει 
καὶ παίδων παῖδες, τοί κεν μετόπισθε γένωνται, 


204 SELECTIONS FROM THE SEPTUAGINT 


says that some people in his day read πάντεσσιν in place of Τρώεσσιν, 
and understood the lines as a prophecy of the Roman Empire. 

The oracular verses which circulated among the Greeks in the 
sixth and fifth centuries, such as are recorded by Herodotus and 
Thucydides and jeered at by Aristophanes, afford a fairly close par- 
allel to these prophecies of Balaam. These Greek prophecies are 
generally assigned to Bacis of Bceotia: but according to Aflian 
(V.H. XII 35) there were three Bacides; and, as Bacis merely 
means ‘the speaker,’ to ascribe them to Bacis may be no more than 
adding them to the numerous works of ‘the author called Anon.’ 


III. THE SRORY OF BALAAM AND BALAK 
Numbers XXII 
1 gee weg δι ΟΝ ᾿Ν , 2 ἃ κ᾿ 
καὶ ἀπάραντες οἱ υἱοὶ Ἰσραὴλ παρενέβαλον ἐπὶ δυσμῶν 
XV Ν Ἀ 3 ’ \ 3 , 
Μωὰβ παρὰ τὸν Ιορδάνην κατὰ ᾿Ἱερειχω. 
"Καὶ ἰδὼν Βαλὰκ υἱὸς Σεπφὼρ πάντα ὅσα ἐποίησεν Ἰσραὴλ 
τῷ ᾿Αμορραίῳ, “καὶ ἐφοβήθη Μωὰβ τὸν λαὸν σφόδρα, ὅτι 
\ > XN ’ Ν 3 Ν ’ 
πολλοὶ ἦσαν: καὶ προσώχθισεν Μωὰβ ἀπὸ προσώπου 
υἱῶν Ἰσραήλ. ‘kat εἶπεν Μωὰβ τῇ γερουσίᾳ Μαδιάμ 
(a4 la > ’, ε Ν Ψ ’ » 4 e ~ 
Nov ἐκλίξει ἡ συναγωγὴ αὕτη πάντας τοὺς κύκλῳ ἡμῶν, 
ε > ’ ε “4 Ν Ν 3 lal , 3) Ἁ Ν. 
ὡς ἐκλίξαι ὁ μόσχος τὰ χλωρὰ ἐκ τοῦ πεδίου. καὶ Βαλὰκ 
υἱὸς Σεπφὼρ βασιλεὺς Μωὰβ ἦν κατὰ τὸν καιρὸν ἐκεῖνον. 
"καὶ ἀπέστειλεν πρέσβεις πρὸς Βαλαὰμ υἱὸν Βεὼρ Φαθούρα, 
ὅ ἐστιν ἐπὶ τοῦ ποταμοῦ γῆς υἱῶν λαοῦ αὐτοῦ, καλέσαι 





1. ἐπὶ δυσμῶν Μωάβ: in the west 
of Moab or to the west of Moab. The 
reading however seems to arise out of 
a misunderstanding of the Hebrew. 
The word for ‘plains’ is like that for 
‘evening,’ and ‘evening’ stands for 
‘west.’ The ‘“Ardbah, i.e. the plain, 
was used as a proper name of the 
Jordan valley. — παρὰ τὸν ᾿Ιορδάνην : 
Hebrew, ‘beyond Jordan.’ As the 
Israelites are now east of the Jordan, 
we may infer that the writer lived west. 
— κατὰ ᾿Ιερειχώ : over against Jericho, 
which was west of the river. 

2. Kal ἰδὼν Βαλάκ : § 80. 

3. προσώχθισεν... ἀπὸ προσώπου : 
shrank in loathing from, loathed the 
sight of. § 98. It is only here that 
προσοχθίζειν is constructed with ἀπό. 


Generally it takes a dative of the thing 
loathed. 

4. γερουσίᾳ : γερουσία = γέροντες, 
as in Ex. 816 — -ὐἐκλίξει : = ἔκλειξει, fu- 
ture of ἐκλεέίχω, the stem of which is 
identical with our word ‘lick.’ Cp. 
iii Κι. 1888 ἐξέλιξεν, 2288 ἐξέλιξαν : Judith 
7* ἐκλίξουσιν : Ep. Jer. 19 ἐκλείχεσθαι. 
- ἐκλίξαι : this must be aorist optative, 
as the ox might lick. 

5. Βαλαάμ: Hebrew Bil‘am.— Φα- 
θούρα : Hebrew, ‘to Pethor.’ The final 
a represents a Hebrew suffix, which 
has the force of motion to. Cp. Zox- 
χώθα Ex. 1237: Θαμνάθα Jdg. 144.— 
ἐπὶ τοῦ ποταμοῦ κτλ.: Hebrew, ‘ He 
sent... to Pethor, which is on the 
river, to the land of the children of his 
people.’ We ought therefore to put a 


205 


206 SELECTIONS FROM THE SEPTUAGINT 


Numbers XXII 6 
αὐτὸν λέγων ““ Ἰδοὺ λαὸς ἐξελήλυθεν ἐξ Αἰγύπτου, καὶ ἰδοὺ 
’ Ν »” ial ~ \ @ 5 4 3 ’ 
κατεκάλυψεν τὴν οψιν τῆς γῆς" καὶ οὗτος ἐνκάθηται ἐχό- 
μενός pov. “καὶ νῦν δεῦρο ἄρασαί μοι τὸν λαὸν τοῦτον, 
Y 9 , ae Xx ε A 2X ὃ 7 θ ’ 2 3 - ΨᾺ 
ὅτι ἰσχύει οὗτος ἢ ἡμεῖς, ἐὰν δυνώμεθα πατάξαι ἐξ αὐτῶν, 
τυ ἂν ~ > Ν 3 ~ ~ Ψ 76 ἃ aN > 7 
καὶ ἐκβαλῶ αὐτοὺς ἐκ τῆς yNs* ὅτι οἶδα οὖς ἐὰν εὐλογήσῃς 
ἃ ᾽ 
σύ, εὐλόγηνται, καὶ οὗς ἐὰν καταράσῃ σύ, κεκατήρανται. 
ἴ ae , ε / Ν hae ’, ὃ 4 
καὶ ἐπορεύθη ἡ γερουσία Μωὰβ καὶ ἡ γερουσία Μαδιάμ, 
καὶ τὰ μαντεῖα ἐν ταῖς χερσὶν αὐτῶν: καὶ ἦλθον πρὸς 
Βαλαὰμ καὶ εἶπαν αὐτῷ τὰ ῥήματα Βαλάκ. ὃκαὶ εἶπεν 
\ > ΓΟ: ΄ ρει ἃ ὡκἰ ΄, > θ ΄ 
πρὸς αὐτούς “ Καταλύσατε αὐτοῦ τὴν νύκτα, καὶ ἀποκριθή- 
ε A ld ἃ 3X 7 4 Ἄς 49) Ν 
σομαι ὑμῖν πράγματα ἃ ἐὰν λαλήσῃ Κύριος πρὸς μέ. καὶ 
κατέμειναν οἱ ἄρχοντες Μωὰβ παρὰ Βαλαάμ. ὃκαὶ ἦλθεν 
ὁ θεὸς παρὰ Βαλαὰμ καὶ εἶπεν αὐτῷ ““ Τί οἱ ἄνθρωποι οὗτοι 
παρὰ σοί; ‘Kal εἶπεν Βαλαὰμ πρὸς τὸν θεόν “Βαλὰκ υἱὸς 
Σεπφὼρ βασιλεὺς Μωὰβ ἀπέστειλεν αὐτοὺς πρὸς μὲ λέγων 
"ΠΩ Ἰδοὺ λαὸς ἐξελήλυθεν ἐξ Αἰγύπτου, καὶ ἰδοὺ κεκάλυφεν 
τὴν ὄψιν τῆς γῆς, καὶ οὗτος ἐνκάθηται ἐχόμενός μου: καὶ 


~ A 3» ’ 3 ’ > ¥ ᾽ὔ , 
VUV dev O αρασαι OL αυτον. εὖ Apa δυν σομαι TFATACAL 
μ ’ ‘a 


comma at ποτάμου, and take γῆς as a 
local genitive, in the land. In 237 
Balaam’s home is called Mesopotamia 
(Hb. Aram). In 24% we read that 
Balaam immediately returned to his 
place (i.e. to Pethor on the Euphrates), 
yet in 518 he is slain among the Midian- 
ites. The passages which connect him 
with Midian are supposed to belong to 
P and 229 7 to be the device of an editor 
for harmonising two different stories. 
-- τὴν ὄψιν τῆς γῆς : Ex. 10° ἢ, 

6. ἰσχύει οὗτος ἢ ἡμεῖς : § θ. ---- ἐὰν 
δυνώμεθα: if haply we may be able. 
Like si forte in Latin. —wardgar ἐξ 
αὐτῶν : to smite some of them. — κεκα- 
τήρανται: ὃ 20. Cp. 24% One of 
these passages has evidently suggested 


the other. Presumably the prophecy 
is older than the narrative. 

7. ἣ γερουσία: this must not be 
pressed, as though the whole body 
went, especially in view of 18. --- τὰ 
μαντεῖα: the rewards of divination. 
In Prov. 162° and Ezk. 212? μαντεῖον is 
used in its ordinary sense. 

9. Τί οἱ ἄνθρωποι κτλ. : ἃ repro- 
duction of the vague Hebrew interroga- 
tive, and perhaps intended to mean 
‘‘Why are these men with thee?’ 
R.V. ‘What men are these with 
thee ?’ 

11. ᾿Ιδοὺ λαὸς ἐξελήλυθεν : Hebrew, 
‘Behold, the people that is come out.’ 
—el ἄρα δυνήσομαι : cp. ἐὰν δυνώμεθα 
in 6. 


Ill. THE STORY OF BALAAM AND BALAK 
Numbers XXII 22 
ΘΟ ΑΝ, ἌΣ ἂν A : οἷα pe ~ Ae 2 IP 
αὐτὸν Kal ἐκβαλῶ αὑτὸν ἀπὸ τῆς γῆς. 


207 


A "> 
"Kal εἶπεν 6 θεὸς 
> A 
πρὸς Βαλαάμ “ Οὐ πορεύσῃ per αὐτῶν οὐδὲ καταράσῃ τὸν 
18 ν 9 δ Ν κ᾿ 
καὶ ἀναστὰς Βαλαὰμ τὸ 
Ν Φ ‘a oe r 4 (ς ΄ Ν Ν 
πρωὶ εἶπεν τοῖς ἄρχουσιν Βαλάκ ““᾿Αποτρέχετε πρὸς τὸν 
, ε A > > ’ ’, ε Ν 4 > 
κύριον ὑμῶν: οὐκ ἀφίησίν με ὁ θεὸς πορεύεσθαι μεθ 
Ψ δ“ 
“kal ἀναστάντες οἱ ἄρχοντες Μωὰβ ἦλθον πρὸς 


λαόν: ἔστιν γὰρ εὐλογημένος. 


ε A 99 
ὑμῶν. 
Βαλὰκ καὶ εἶπαν “Od θέλει Βαλαὰμ πορευθῆναι μεθ᾽ ἡμῶν. 
15 Ν ΄, \ ¥ 9 A » . 

καὶ προσέθετο Βαλὰκ ἔτι ἀποστεῖλαι ἄρχοντας πλείους 
Ν 9 la 4 16 Tks Ν ‘ A 
καὶ ἐντιμοτέρους τούτων. καὶ ἦλθον πρὸς Βαλαὰμ καὶ 
λέγουσιν αὐτῷ “Τάδε λέγει Βαλὰκ ὁ τοῦ Σεπφώρ ‘’AEW σε, 
\ 9 , 2 a \ / SEALY a Be 2 \ ΄, . 
μὴ ὀκνήσῃς ἐλθεῖν πρὸς μέ" “ ἐντίμως γὰρ τιμήσω σε, καὶ 
ὅσα ἐὰν εἴπῃς ποιήσω σοι" καὶ δεῦρο ἐπικατάρασαί μοι 
Ν Ν A >» Soar | & ‘0 \ \ > A 
Tov λαὸν τοῦτον. καὶ ἀπεκρίθη Βαλαὰμ καὶ εἶπεν τοῖς 
ἄρχουσιν Βαλάκ “᾽Εὰν δῷ μοι Βαλὰκ πλήρη τὸν οἶκον αὐτοῦ 
ἀργυρίου καὶ χρυσίου, οὐ δυνήσομαι παραβῆναι τὸ ῥῆμα 
’ὕ lal w ~ Lee Ν “ἡ ’ > “A 4 
Κυρίου τοῦ θεοῦ, ποιῆσαι αὐτὸ μικρὸν ἢ μέγα ἐν TH διανοίᾳ 
μου. 
Ν ’ ’ θ ’ ’ “- ~ Ν 499 

την; καὶ γνώσομαι τί προσθήσει Κύριος λαλῆσαι πρὸς μέ. 


19 Ν la ε ᾽’ὔ > A \ ε ~ Ν ᾽ὔ ᾽ὔ 
καυ νυν VTOMEWATE αὐυτου και υμεις THY VUKTQ TAvU~ 


ἃ > A 
“Kal ἦλθεν ὁ θεὸς πρὸς Βαλαὰμ καὶ εἶπεν αὐτῷ “Εἰ καλέ 
4 3, 4 3 \ 
σαι σε πάρεισιν οἵ ἄνθρωποι οὗτοι, ἀναστὰς ἀκολούθησον 
> A > Ν Ν cA a ἃ 3 » BRS , A v4 
αὐτοῖς: ἀλλὰ TO ῥῆμα ὃ av λαλήσω πρὸς" σέ, τοῦτο ποιή- 
21 ee δ \ \ ae el! eR 2 
καὶ ἀναστὰς Βαλαὰμ, τὸ πρωὶ ἐπέσαξεν THY ὄνον 
22 


OES.” 
> “ Ν 3 4 Ν ~ > , , Ἁ 
αὐτοῦ, καὶ ἐπορεύθη μετὰ τῶν ἀρχόντων Μωάβ. καὶ 
5 la ~ ε XN μέ 3 4 3 ’ὔ Ν 3 l4 ε 
ὠργίσθη θυμῷ ὁ θεὸς ὅτι ἐπορεύθη αὐτός, καὶ ἀνέστη ὁ 


or add to it. Cp. 2418 ποιῆσαι αὐτὸ 


The Greek 


12. ἔστιν yap εὐλογημένος : § 72. 





13. ᾿Αποτρέχετε: a dignified word 
in late Greek. 24!4n, Frequent in the 
inscriptions of manumission at Delphi. 
— πρὸς τὸν κύριον ὑμῶν : Hebrew, ‘to 
your land.’ 

17. ἐντίμως... τιμήσω: § 82, 

18. ποιῆσαι αὐτὸ μικρὸν κτλ. : {0 
make it small or great, i.e. to take from 


μικρὸν ἢ καλὸν wap ἐμαυτοῦ. 
translators seem to have had here also 
the word which there corresponds to 
παρ᾽ ἐμαυτοῦ. 

19. καὶ ὑμεῖς : like the former mes- 
sengers. 

20. καλέσαι : ὃ 77.—6 av: § 105. 

22. αὐτός: ὃ 19. ----ἀνέστη : Hebrew, 


SELECTIONS FROM THE SEPTUAGINT 
Numbers XXII 28 
ἄγγελος τοῦ θεοῦ ἐνδιαβαλεῖν αὐτόν. καὶ αὐτὸς ἐπιβεβήκει 
23 ‘\ 
καὶ 


208 


ἃ, ΜῈ wn » 3 A A 4 τὸ 5» wn > 5 ΄“ 
ἐπὶ τῆς ὄνου αὐτοῦ, καὶ δύο παῖδες αὐτοῦ μετ᾽ αὐτοῦ. 
3 lal © # Ν ¥ “A Lee , 3 A ς δ A 
ἰδοῦσα ἡ ὄνος TOV ἄγγελον τοῦ θεοῦ ἀνθεστηκότα ἐν TH ὁδῷ 
καὶ τὴν ῥομφαίαν ἐσπασμένην ἐν τῇ χειρὶ αὐτοῦ, καὶ ἐξέ- 
κλινεν ἡ ὄνος ἐκ τῆς ὁδοῦ αὐτῆς καὶ ἐπορεύετο εἰς τὸ 
δί ἣν ’ὔ Ν + AY ee 5 ἴω ὁθῦ ΡΨ 
πεδίον - καὶ ἐπάταξεν τὴν ὄνον τῇ ῥάβδῳ, τοῦ εὐθῦναι αὐτὴν 
> an “ὃ A 24 , » ec » Ἢ σι θ nan 3 A ΕἾ 
ἐν τῇ ὁδῷ. καὶ ἔστη ὁ ἄγγελος τοῦ θεοῦ ἐν ταῖς αὐλαξιν 
A“ > ’ Ν > “ \ Ν 3 “ 
τῶν ἀμπέλων, φραγμὸς ἐντεῦθεν καὶ φραγμὸς ἐντεῦθεν 
25 Ν ἰὃ A ε »” Ν » λ A ) A 6 
καὶ ἰδοῦσα ἡ ὄνος τὸν ἄγγελον τοῦ θεοῦ προσέθλιψεν 
> A Ν Ν A ἣν 3 4, Ν ’ , 
αὐτὸν πρὸς τὸν τοῖχον, καὶ ἀπέθλιψεν τὸν πόδα Βαλαάμ, 
\ ΄, ¥ ΄ Ὡς ἐν 26 \ , ε 
καὶ προσέθετο ἔτι μαστίξαι αὐτήν. καὶ προσέθετο 6 
» nw la \ > Ν ε ’ 5 ’ ~ > 
ἄγγελος τοῦ θεοῦ καὶ ἀπελθὼν ὑπέστη ἐν τόπῳ στενῷ, εἰς 
ὃν οὐκ ἦν ἐκκλῖναι δεξιὰν οὐδὲ ἀριστεράν. “Kai ἰδοῦσα 
ε »” Ν » [4] ΄“ ’ ε ’ὔ 
ἡ ὄνος τὸν ἄγγελον τοῦ θεοῦ συνεκάθισεν ὑποκάτω Βα- 
hadu: καὶ ἐθυμώθη Βαλαὰμ καὶ ἔτυπτεν τὴν ὄνον τῇ 
ad 
ῥάβδῳ. 


λέγει τῷ Βαλαάμ “ Τί ἐποίησά σοι ὅτι πέπαικάς με τοῦτο 


ὅδ... Ἄν ε δ Ν , κ᾿ » \ 
καὶ ἤνοιξεν ὃ θεὸς τὸ στόμα τῆς ὄνου, καὶ 


‘placed himself in the way.’ --- ἐνδια- 25. προσέθλιψεν. . . ἀπέθλιψεν : 


βαλεῖν αὐτόν : for an adversary against 
him. Cp. 32 εἰς διαβολήν cov, where the 
Hebrew is the same. Διάβολος = satan, 
‘adversary.’ In such passages we have 
the doctrine of the Devil in germ. — 
ἐπιβεβήκει : ὃ 19. An imperfect in 
meaning = was riding on. 

23. ἀνθεστηκότα: a present par- 
ticiple in meaning. Cp. 31 and 34 
ἀνθέστηκας. --- τῇ ῥάβδῳ: not in the 
Hebrew, which has here the name 
Balaam. 

24. αὔλαξιν: furrows is the usual 
meaning of this word. The R.V. has 
here ‘in a hollow way between the 
vineyards.’ — φραγμὸς κτλ. : § 51. Jos, 
Ant. IV 6 ὃ 2 κατά τι στενὸν χωρίον 
περιειλημμένον αἱμασίαις διπλαῖς, 


the preposition in the former com- 
pound has its full force, but not in the 
latter. Neither word is used again in 
the LXX. The Hebrew is the same 
for both. In the N.T. ἀποθλίβειν 
occurs only in Lk. 845 in the sense of 
‘to crush.’—rtotxov: Josephus here 
uses the word θριγκός. 

26. els ὅν: in which. § 90. --- δεξιὰν 
οὐδὲ ἀριστεράν: cp. i Mac. 5% οὐκ ἣν 
ἐκκλῖναι ἀπ᾽ αὐτῆς δεξιὰν ἢ ἀριστεράν : 
Nb. 2017 καὶ οὐκ ἐκκλινοῦμεν δεξιὰ οὐδὲ 
εὐώνυμα : Dt, 257, 1720: i K. 612: ii Chr, 
942: Is. 9021. 1ὴ all which passages 
the mere accusative is employed, as 
here. 

27. ἐθυμώθη... καὶ ἔτυπτεν : got 
angry and began to strike. 


Ill. THE STORY OF BALAAM AND BALAK 
Numbers XXII 36 


’ὔ 32) 
τρίτον; 


209 


29 δον Ν oS) ἊΝ ἐξ 3 , , 
καὶ εἶπεν Βαλαὰμ, τῇ ὄνῳ “Ore ἐμπέπαιχάς 
Ν 3 > , 9 Ta 
μοι" καὶ εἰ εἶχον μάχαιραν ἐν TH χειρί, ἤδη ἂν ἐξεκέντησά 
2) Ν »” A 

σε. Kal λέγει ἡ ὄνος τῷ Βαλαάμ “ Οὐκ ἐγὼ ἡ ὄνος σου, 
9,35 @ 3 Fd > Ν ’ / 4 La , e , 

ἐφ᾽ ἧς ἐπέβαινες ἀπὸ νεότητός σου ἕως τῆς σήμερον ἡμέ 

ρας; μὴ ὑπεροράσει ὑπεριδοῦσα ἐποίησά σοι οὕτως ; ὁ 

δὲ εἶπεν “Οὐχί.  ὥΙἀπεκάλυψεν δὲ ὁ θεὸς τοὺς ὀφθαλμοὺς 

, ἥν ὁ Θ᾽. ῪΝὺ ‘ ¥ , 3 , 3 la 

Βαλαάμ, καὶ ὁρᾷ τὸν ἄγγελον Κυρίου ἀνθεστηκότα ἐν τῇ 
ε “~ Ἂς ᾿ , 3 ld > A \ A 

ὁδῷ καὶ THY μάχαιραν ἐσπασμένην ἐν TH χειρὶ αὐτοῦ, Kal 

κύψας προσεκύνησεν τῷ προσώπῳ αὐτοῦ. “Kat εἶπεν 
> ~ ε » “ θ A ¢6¢ Ν rag ld \ 5», 

αὐτῷ ὁ ἄγγελος τοῦ θεοῦ “Ara τί ἐπάταξας τὴν ὄνον σου 

τοῦτο τρίτον; καὶ ἰδοὺ ἐγὼ ἐξῆλθον εἰς διαβολήν σου, ὅτι 
9 3 , e 500 3 , 83 Ν io ἴω , ε 

οὐκ ἀστεία ἡ ὁδός σου ἐναντίον μου. καὶ ἰδοῦσά με ἡ 
» 3 ’ | 3 “A , a ‘ > Ν 3 ’ 

ὄνος ἐξέκλινεν ἀπ᾽ ἐμοῦ τρίτον τοῦτο: καὶ εἰ μὴ ἐξέκλι- 

νεν, νῦν οὖν σὲ μὲν ἀπέκτεινα, ἐκείνην δὲ περιεποιησάμην.᾽" 

+ > Ὕ ~ 

“kal εἶπεν Βαλαὰμ τῷ ἀγγέλῳ Κυρίου ““Hudprynka, ov yap 

μΜᾳ.: 4 ~ 
ἠπιστάμην ὅτι σύ μοι ἀνθέστηκας ἐν TH ὁδῷ εἰς συνάντη- 
ἈΝ “Ὁ 3 ᾿ 

σιν: καὶ νῦν εἰ μή σοι ἀρέσκει, ἀποστραφήσομαι. “καὶ 
> 5, A A 

εἶπεν ὁ ἄγγελος τοῦ θεοῦ πρὸς Βαλαάμ, “ Συνπορεύθητι μετὰ 
Lal A ~ a) 

τῶν ἀνθρώπων: πλὴν τὸ ῥῆμα ὃ ἐὰν εἴπω πρὸς σέ, τοῦτο 

φυλάξῃ λαλῆσαι.᾽ 


8 


καὶ ἐπορεύθη Βαλαὰμ μετὰ τῶν ἀρχόν- 





των Βαλάκ. 


29. ἐμπέπαιχας : there is a perfect 
πέπαικα from παίζω as well as from 
The later form πέπαιχα, which 
treats the stem as a guttural, is here 
useful by way of distinction from πέ- 
παικας in 28. Ex. 10? n.—dv éfexév- 
τησά oe: would have stabbed thee to 
death. ᾿Ἑκκεντεῖν occurs in seven other 
passages of the LXX, 

30. τῆς σήμερον ἡμέρας : Ex. 815 n. 
- -ο᾿μὴ ὑπεροράσει κτλ. : Did I out of 
contempt do so unto thee? Hebrew, 
‘Was I with custom accustomed to do 
so ?? 


παίω. 


Q σ ν 4 33 
Skat ἀκούσας Βαλὰκ ὅτι ““ ἥκει Βαλαάμ, ἐξ- 


82. εἰς διαβολήν: v. 22 η.---οὐκ 
ἀστεία: R.V. ‘perverse. On the 
moral sense which came to be attached 
to the word ἀστεῖος see Ex. 2? η. 


88. σὲ μέν. . . ἐκείνην δέ: § 39. 
— ἀπέκτεινα . . περιεποιησάμην : 
§ 76. 


84. ἀνθέστηκας : Vv. 23 n. — ἀπο- 
στραφήσομαι: passive in form, but 
middlein meaning. Cp. 23%1617, § 83. 
— φυλάξῃ λαλῆσαι: the Hebrew here 
is simply ‘thou shalt speak.’ —els πό- 
Aw Μωάβ: to a town of the Moabites. 
Vulg.in oppido Moabitarum. 


210 SELECTIONS FROM THE SEPTUAGINT 


Numbers XXII 37 


A 3 , Pra > ,ὕ , 9 Ν a 
nriOev εἰς συνάντησιν αὐτῷ εἰς πόλιν Μωάβ, ἥτις ἐπὶ τῶν 


Ν > 
ST καὶ εἶπεν 


Βαλὰκ πρὸς βαλαάμ, “Οὐχὶ ἀπέστειλα πρὸς σὲ καλέσαι 


“Mee: >A ΄, 9 9» > , A ΓΕ, 
οριων ρνῶν, O εστιν EK μέεβους TWV οριων. 


ὃ Ν Ψ 5 » Ν ἐς > ὃ la »” 
σε: ta Τι ουκ Ὥβχου προς με; ου υνήησομαι οντως 


a σ΄ 
τιμῆσαί σε; καὶ εἶπεν Βαλαὰμ πρὸς Βαλάκ ““᾿Ιδοὺ ἥκω 
τὸ ῥῆμα ὃ ἐὰν 

’ ε Ν > Ν ϑ ἰφὶ / 9? 
βάλῃ ὁ θεὸς εἰς τὸ στόμα pov, τοῦτο λαλήσω. 


XN Ν A Ἂν »» “ , 
πρὸς σὲ νῦν δυνατὸς ἔσομαι λαλῆσαί τι; 
Ν 
δ᾽ καὶ ἐπο- 

‘ae 
ρεύθη Βαλαὰμ pera Βαλάκ, καὶ ἦλθον εἰς Πόλεις ἐπαύλεων. 
“ὃ ak # \ , \ , a ie 
καὶ ἔθυσεν Βαλὰκ πρόβατα καὶ μόσχους, καὶ ἀπέστειλεν 
ἴω A 3, A > ‘al ‘\ 
τῷ Βαλαὰμ καὶ τοῖς ἄρχουσι τοῖς μετ᾽ αὐτοῦ. “Kal ἐγε- 
νήθη πρωΐ, καὶ παραλαβὼν Βαλὰκ τὸν Βαλαὰμ ἀνεβίβασεν 
ΝᾺ ’ Ν “ “ 
αὐτὸν ἐπὶ τὴν στήλην τοῦ Βάαλ, καὶ ἔδειξεν αὐτῷ ἐκεῖθεν 
A la) \ 53 Ν “A 
μέρος τι τοῦ λαοῦ. ‘Kat εἶπεν Βαλαὰμ τῷ Βαλάκ 
[a4 Oi 5 / ’ 3 00 ε Ν 4 \ δὶ ’ ’ 
ἰκοδόμησόν μοι ἐνταῦθα ἑπτὰ βωμούς, καὶ ἑτοίμασόν μοι 
ἴω A ᾽ Ν 
ἐνταῦθα ἑπτὰ μόσχους καὶ ἑπτὰ κριούς. "Kal ἐποίησεν 
Ν ἃ ’ > > τὸς ’, \ > ’ ’ὔ 
Βαλὰκ ὃν τρόπον εἶπεν αὐτῳ Βαλαάμ, Kat ἀνήνεγκεν μό- 
σχον καὶ κριὸν ἐπὶ τὸν βωμόν. 


86. ᾿Αρνών : an indeclinable proper 
name. The Arnon was a river flowing 
into the Dead Sea from the west, and 
seems here to be regarded as forming 
the northern boundary of the territory 
of Moab (‘the border of Arnon’ = 
the border made by the Arnon). As 
rivers are masculine in Greek, we might 
expect és here instcad of 6.—ék μέρους 
τῶν ὁρίων: in the direction of the 
borders. Hebrew, ‘on the extremity 
of the border.’ 

37. Οὐχὶ ἀπέστειλα : the Hebrew 
corresponding to this might have been 
rendered ἀποστέλλων ἀπέστειλα, but 
the Greek translator seems at this 
point to be getting tired of the em- 
phatic repetition. He fails to mark 
it again in 88 where δυνάμει δυνατὸς 


δ καὶ εἶπεν Βαλαὰμ πρὸς 


ἔσομαι would be justified by the 
original. 

89. Πόλεις ἐπαύλεων : this shows 
the meaning which the translator put 
upon the Hebrew proper name. 

40. ἀπέστειλεν : perhaps sent some 
of the meat, since a sacrifice among 
the Jews, as among the Pagans, was 
preliminary to a good dinner. 

41. τὴν στήλην τοῦ Βάαλ: He- 
brew Bamoth-Baal. Bamoth is the 
word commonly rendered ‘high places.’ 
The situation was chosen also as 
affording a good view of the Israelite 
encampment. 

2. καὶ ἀνήνεγκεν: Hebrew, ‘and 
Balak and Balaam offered.’ — ἐπὶ τὸν 
βωμόν : more literal than the R.V. ‘on 
every altar.’ So inv. 4. 


=e 
= ΕΣ 


πο. 


oo 


II]. THE STORY OF BALAAM AND BALAK 211 
Numbers XXIII 8 
Βαλάκ ““Παράστηθι ἐπὶ τῆς θυσίας σου, καὶ πορεύσομαι, 
εἴ μοι φανεῖται ὁ θεὸς ἐν συναντήσει" καὶ ῥῆμα ὃ ἐάν μοι 
δείξῃ ἀναγγελῶ σοι. καὶ παρέστη Βαλὰκ ἐπὶ τῆς θυσίας 
9 A \ Q 5 , 9 A ἈΝ , \ 
αὐτοῦ. καὶ Βαλαὰμ, ἐπορεύθη ἐπερωτῆσαι τὸν θεόν, καὶ 
‘kat ἐφάνη ὁ θεὸς τῷ Βαλαάμ, καὶ 
> δ 5.Χ ΄ ἐξ δ ey δ ει » 
εἶπεν πρὸς αὐτὸν Βαλαάμ “ Τοὺς ἑπτὰ βωμοὺς ἡτοίμασα, 


, Ν 
καὶ ἀνεβίβασα μόσχον καὶ κριὸν ἐπὶ τὸν βωμόν. "Kal 


ἐπορεύθη εὐθεῖαν. 


ἐνέβαλεν ὁ θεὸς ῥῆμα εἰς στόμα Βαλαὰμ. καὶ εἶπεν ““ Ἔπι- 

στραφεὶς πρὸς Βαλὰκ οὕτως λαλήσεις. "καὶ ἐπεστράφη 
Ν 8. ᾿ af) 3 , “Ἂς A ε , 

πρὸς αὐτόν: καὶ ὅδε ἐφιστήκει ἐπὶ τῶν ὁλοκαυτωμάτων 


ΕῚ A \ , e » ἶ 9 9 lal 
αὕτου, καὶ TAVTES OL APYOVTES Μωαβ μετ αὑτου. 
ἴ 


ees 
και eye 


νήθη πνεῦμα θεοῦ ἐπ᾽ ato: ‘kat ἀναλαβὼν τὴν παραβολὴν 


eS τω. ar χρυ 
᾿ «(ὦ κω Ν ΨΥ . 





αὐτοῦ εἶπεν 


“Ἔκ Μεσοποταμίας μετεπέμψατό με Βαλάκ, 


βασιλεὺς Μωὰβ ἐξ ὀρέων ἀπ᾽ ἀνατολῶν, λέγων 


‘ Δεῦρο apacai μοι τὸν Ἰακώβ, 


Ν 4. > , / ’ Ν 3 ’ > 
καὶ δεῦρο ἐπικατάρασαί μοὶ τὸν Ἰσραὴλ. 


Β δ. 5 ’ ἃ ᾿ ~ , 
TL ἀράσωμαι ὃν μὴ καταραται Κύριος: 


8. ἸΠαράστηθι ἐπί: Stand by at. A 
regard for Greek would make παραστῆ- 
vat to be constructed with a dative, but 
a preposition follows in the Hebrew, 
which is represented by éri.—et μοι 
φανεῖται κτλ. : in case God shall appear 
unto me. — 6 θεός : Hebrew, ‘ Jehovah.’ 
—kal παρέστη. .. τὸν θεόν : not in the 
Hebrew. —ev@etav: sc. ὁδόν. R.V. ‘and 
he went to a bare height.’ The Greek 
can only mean ‘he went straight.’ 

6. ἐφιστήκει : = ἐφειστήκει was 
standing. Cp. v. 17. --- ὁλοκανυτωμά- 
τῶν : in this form of sacrifice the meat 
was wholly burnt, and not eaten. — 
καὶ ἐγενήθη πνεῦμα θεοῦ ἐπ᾽ αὐτῷ : not 
in the Hebrew. 

7. παραβολήν : the word παραβολή 


was not inaptly chosen by the Greek 
translator to represent the Hebrew 
original, which is often rendered ‘prov- 
ΘΙ. The Hebrew word originally 
meant ‘ setting beside,’ and was applied 
to a species of composition like that 
which follows, consisting of couplets, 
in which each second line is a repetition 
under another form of its predecessor. 
The meaning of ‘ parable’ in the N.T. 
is different. It is there ‘comparison’ 
in the sense of ‘illustration’ or 
‘analogy,’ which was a recognised 
use of παραβολή in good Greek: cp.i K. 
2414 ἡ παραβολὴ ἡ ἀρχαία. From mapa- 
βολή comes the French parler through 
the Latin parabolare. 

8. τί ἀράσωμαι : What curse am I 


212 


SELECTIONS FROM THE SEPTUAGINT 


Numbers XXIII 9 


x ΄ , ἃ Ν A ε , 
ἢ τί καταράσωμαι ὃν μὴ καταρᾶται ὁ θεός; 


9 9 3 X A 3 v4 » > , 
OTL ἀπὸ κορυφῆς ὀρέων οψομαι αὐτόν, 


> ee Ν ΄ ’ > 4 
καὶ ἀπὸ βουνῶν προσνοήσω αὐτόν. 


3 ‘ Ν ’ ’ὔ 
ἰδοὺ λαὸς μόνος κατοικήσει; 


= 3 » 3 4 
καὶ ἐν ἔθνεσιν ov συλλογισθήσεται. 
“ris ἐξηκριβάσατο τὸ σπέρμα Ἰακώβ; 
\ ’ 3 ’ ΄ 3 Ψ 
καὶ τίς ἐξαριθμήσεται δήμους Ἰσραήλ; 


ἀποθάνοι ἡ ψυχή μου ἐν ψυχαῖς δικαίων, 


, 39 
καὶ γένοιτο τὸ σπέρμα μου ὡς τὸ σπέρμα τούτων. 


Ν > / , 
"kal εἶπεν Βαλὰκ πρὸς Βαλαάμ “Ti πεποίηκάς μοι; 


> 
εις 


4 39 “A ,ὔ Ud \ 3 Ν > ld 
κατάρασιν ἐχθρῶν pov κέκληκά σε, Kal ἰδοὺ εὐλόγηκας 


εὐλογίαν. 


. 9 
13 καὶ εἶπεν Βαλαὰμ πρὸς Βαλάκ “ Οὐχὶ ὅσα 


ἐὰν ἐμβάλῃ 6 θεὸς εἰς τὸ στόμα μου, τοῦτο φυλάξω λαλῆ- 


3) 
σαι; 


Ν ’ ΄ Ὁ » > 3 a 
15 καὶ εἶπεν πρὸς αὐτὸν Βαλάκ “ Δεῦρο ἔτι μετ᾽ ἐμοῦ 


A x 
εἰς τόπον ἄλλον, ἐξ ὧν οὐκ ὄψῃ αὐτὸν ἐκεῖθεν, ἀλλ᾽ ἢ μέρος 


to pronounce upon him? τί is cognate 
accusative. 

9. ὄψομαι, προσνοήσω: R.V. ‘I 
see, I behold.’ Προσνοεῖν occurs eight 
times in the LXX. In 1, & δ. it 
is recognised only as a false reading 
in Xenophon. — βουνῶν : iv Καὶ. 216 n. 
— λαὸς μόνος κατοικήσει: this prophecy 
was amply fulfilled by the isolation 
of the Jews among the nations of the 
world, which was brought about by 
their religion. This, according to the 
High Priest Eleazar in the Letter of 
Aristeas, was the express object of the 
Mosaic system. — ἐν ἔθνεσιν : the Jews 
habitually spoke of τὰ ἔθνη (the Gen- 
tiles) in contradistinction to them- 
selves. — ἐξηκριβάσατο : aorist middle 
of ἐξακριβάζειν. This verb occurs also 
in Job 28%, Dan. ΟἹ 719, 

10. τὸ σπέρμα: Hebrew, ‘dust.’ 
The translator has seized upon the 


meaning. — δήμους : Hebrew, ‘fourth 
part of.’ The word for ‘multitude’ 
differs only by a letter from that for 
‘fourth part.’ — ἀποθάνοι ἣ ψυχή κτλ. : 
Hebrew, ‘ Let my soul die the death of 
the righteous.’ The meaning of this 
prayer in this particular context is not 
clear. In the Greek the last two lines 
do not correspond in meaning, which 
shows that something is wrong. But 
the Greek of the second line gives a more 
natural close to the prophecy, which re- 
lates to the prosperity of Israel, than 
the Hebrew as translated in our version. 
Perhaps the word rendered ‘last end’ 
ought to be taken to mean ‘ posterity.’ 

11. εὐλόγηκας εὐλογίαν : § 56. 

13. ἐξ dv: there is another reading ἐξ 
οὗ, which grammar requires. — οὐκ ὄψῃ 
αὐτόν : the Hebrew here has no nega- 
tive, but either reading makes good 
sense. —GAX’ ἤ : § 108. — ἐκεῖθεν : ὃ 87. 


III. THE STORY OF BALAAM AND BALAK 
Numbers XXIII 19 
gts te Ἴ ᾧ , δὲ 9 N 75 \ , , 
τι αὐτοῦ ὄψῃ, πάντας δὲ οὐ μὴ ἴδῃς: Kal κατάρασαί μοι 
Ὁ. ἃ 76 2) γ᾽ τς aN 4-4 ae A τ 
αὐτὸν ἐκεῖθεν. καὶ παρέλαβεν αὐτὸν εἰς ἀγροῦ σκοπιὰν 
QA ἃ ᾽ὔ \ A 
ἐπὶ κορυφὴν Λελαξευμένου, καὶ ὠκοδόμησεν ἐκεῖ ἑπτὰ βω- 
, \ > , 4 \ Ν Βι UN ἣν , 
μούς, Kal ἀνεβίβασεν μόσχον Kal κριὸν ἐπὶ τὸν βωμόν. 
5 Ν XN , ~ 
16 καὶ εἶπεν Βαλαὰμ πρὸς Βαλάκ ““Παράστηθι ἐπὶ τῆς θυσίας 
\ a 
gov, ἐγὼ δὲ πορεύσομαι ἐπερωτῆσαι τὸν θεόν. "᾿καὶ 
͵ὕ ε θ Ν ΄“ λ A Ἁ Se en 9 Q 
συνήντησεν ὃ θεὸς τῷ Βαλαὰμ καὶ ἐνέβαλεν ῥῆμα eis τὸ 
A ‘ioe... 3 
στόμα αὐτοῦ καὶ εἶπεν ““᾿Αποστράφητι πρὸς Βαλάκ, καὶ 
37) % 
τάδε λαλήσεις. “kal ἀπεστράφη πρὸς αὐτόν ὃ δὲ ἐφι- 
Ν “A ἴω 
στήκει ἐπὶ τῆς ὁλοκαυτώσεως αὐτοῦ, καὶ πάντες οἱ ἄρχον- 
9 an . 9 a 
τες Μωὰβ per αὐτοῦ. καὶ εἶπεν αὐτῷ Βαλάκ “ Τί ἐλάλησεν 


218 





πύριὸς:" * 


δ καὶ ἀναλαβὼν τὴν παραβολὴν αὐτοῦ εἶπεν 


3 : »” 
“ς ᾿Ανάστηθι Βαλάκ, καὶ ἄκουε: 


> » , eX , 
ἐνώτισαι μάρτυς, υἱὸς Σεπφώρ. 


οὐχ ὡς ἄνθρωπος ὁ θεὸς διαρτηθῆναι, 


οὐδὲ ws υἱὸς ἀνθρώπου ἀπειληθῆναι" 


953. Χ » Noy ἮΝ ΄ 
αυτος ELTTAS Οὐχὶ ποιήσει: 


’ὔ Ν ut ας ὌΠ “Ὁ 
λαλήσει, καὶ οὐχι ἐμμενεῖ; - 


14. els ἀγροῦ σκοπιὰν κτλ. : to the 
look-out place of the field, to the top 
of that which is hewn in stone. R.V. 
‘into the field of Zophim, to the top 
of Pisgah.’ Zophim is here a proper 
name, but means ‘The Watchmen.’ 
Pisgah is also the proper name of a 
well-known mountain overlooking the 
Jordan valley from the east. The 
translator is supposed to have arrived 
at Λελαξευμένου from an Aramaic sense 
of the root. 

15. ἐγὼ δὲ πορεύσομαι ἐπερωτῆσαι 
τὸν θεόν : Hebrew, ‘ while I meet yon- 
der.’ Here, asin v. 3, the Hebrew omits 
the reference to ‘ questioning God’ — 
possibly out of a feeling of reverence. 
Here the sense is incomplete without it. 


18. ἐνώτισαι μάρτυς : give ear to 
me as a witness. Hebrew, ‘ hearken 
unto me.’ The Greek rendering can 
here be traced to a different pointing 
of the Hebrew text. The same conso- 
nants which can be read ‘unto me’ 
may also be taken to mean ‘my wit- 
ness.’ ᾿Ενωτίζεσθαι is a common word 
in the LXX, e.g. Gen. 438; Jdg. 5: 
Jer. 2318, It occurs also in Acts 214. 

19. StaprynOfvar: to be misled. He- 
brew, ‘that he should lie.’ Διαρτᾶν 
occurs only here in the LXX. In Ju- 
dith 816 we find οὐχ ws ἄνθρωπος ὁ Θεὸς 
ἀπειληθῆναι, | οὐδὲ ws υἱὸς ἀνθρώπου διαι- 
τηθῆναι. ---- ἀπειληθῆναι : to be terrified 
with threats. R.V. ‘that he should 
repent.’ 


214 


t 


SELECTIONS FROM THE SEPTUAGINT 


Numbers XXIII 20 


"οἰδοὺ εὐλογεῖν παρείλημμαι: 


3 ’ Ν > ἐν > ’ 
εὐλογήσω, καὶ οὐ μὴ ἀποστρέψω. 


1 ovK ἔσται μόχθος ἐν Ἰακώβ, 
οὐδὲ ὀφθήσεται πόνος ἐν Ἰσραήλ" 
Κύριος ὁ θεὸς αὐτοῦ μετ᾽ αὐτοῦ, 


A 2 > , > 3 Μ᾿ 
τὰ ἔνδοξα ἀρχόντων ἐν αὐτῷ. 


“Ξθεὸς ὁ ἐξαγαγὼν αὐτοὺς ἐξ Αἰγύπτου 


ε ,ὔ , 9 “A 
ως δόξα μονοκερωτος αὕτῳ. 


22. 9 , > 3 Ν ὅς δον , 
ov yap ἐστιν οἰωνισμὸς ἐν ᾿Ιακώβ, 


> Ν ’ 3 > la 
οὐδὲ μαντεία ἐν Ἰσραήλ. 


Ν Ν ε ’, 3 Ν Ν a > \ 
κατὰ καιρὸν ῥηθήσεται ᾿Ιακὼβ καὶ τῷ ᾿Ισραὴλ 


... ’ ε , 
τί ἐπιτελέσει ὁ θεός. 


20. ἰδοὺ εὐλογεῖν κτλ. : the Greek 
here reproduces the Hebrew — ‘ Be- 
hold, I have received to bless.’ The 
R.V. supplies the word ‘command- 
ment.’ --- εὐλογήσω κτλ. : R.V. ‘and he 
hath blessed, and I cannot reverse it.’ 
—ov μὴ ἀποστρέψω : intransitive, as 
often — I will not turn back. 

21. οὐκ ἔσται μόχθος κτλ. : R.V. 
‘He hath not beheld iniquity in 
Jacob, | Neither hath he seen per- 
verseness in Israel.’ The Hebrew 
nouns here used may mean either ‘sin’ 
or ‘sorrow.’ ‘ Iniquity’ and ‘ perverse- 
ness’ decide the question in the one 
way, μόχθος and πόνος in the other: 
but the derivatives of these latter, 
μοχθηρία and πονηρία, would coincide 
with the English version.—ra ἔνδοξα 
ἀρχόντων «tdA.: the glories of chiefs 
are in him, i.e. ‘‘Israel has glorious 
chiefs.’ R.V. ‘and the shout of a 
king is among them.’ Perhaps the 
Greek translators changed ‘ king’ into 
‘rulers’ to avoid the appearance of 
anachronism. 


22. ὡς δόξα μονοκέρωτος : the ‘ uni- 
corn’ figures all together in eight pas- 
sages of the LX X — Nb. 2522), 248: Dt. 
3317; Job 399: Ps, 2122, 286, 7769, 9110, 
In the R.V. it is everywhere reduced 
to a ‘wild-ox,’? except where it is 
absent altogether (Ps. 77%). From Dt. 
8317 it appears plainly that the animal 
had more than one horn. The render- 
ing of the Vulgate then —cuius for- 
titudo similis est rhinocerotis 
—is devoid of plausibility. It should 
be noticed that the parallelism in sense, 
which is very close in most of these 
couplets, is here absent altogether. 

23. οὐ γάρ ἐστιν οἱωνισμὸς κτλ. : 
this is a literal rendering of the Hebrew. 
The R.V. margin puts a meaning into 
the words thus : ‘ Surely there is no en- 
chantment against Jacob, | Neither is 
there any divination against Israel,’ 
i.e. it is useless to call in diviners to 
curse them. — κατὰ καιρὸν KTA.: quite 
correct as a rendering of the Hebrew, 
except that ἐπιτελέσει ought to be per- 
fect, but the meaning is not plain in 


Ill. THE STORY OF BALAAM AND BALAK 215 


Numbers XXIV 1 
24 ἐδ \ N δ ε , 3 ΄, 
ἰδοὺ λαὸς ὡς σκύμνος ἀναστήσεται, 
καὶ ὡς λέων γαυριωθήσεται" 
3 7 9 ’ ’ὔ 
οὐ κοιμηθήσεται ἕως φάγῃ θήραν, 
Ν @ μῶν 
καὶ αἷμα τραυματιῶν mera.” 
4 ον t 
“ὁ καὶ εἶπεν Βαλὰκ πρὸς Βαλαάμ “ Ovre κατάραις καταράσῃ 
ὃ 3 ’ὔ » yr “A Ν ἦλ ΄ 9 0 5 ae 96 2 
μοι αὐτόν, οὔτε εὐλογῶν μὴ εὐλογήσῃς αὐτόν. καὶ ἀπο- 
\ > A 
κριθεὶς Βαλαὰμ εἶπεν τῷ Βαλάκ “ Οὐκ ἐλάλησά σοι λέγων 
Ν ea a Ν la ε ἴω ς 

“Τὸ ῥῆμα ὃ ἐὰν λαλήσῃ ὃ θεός, τοῦτο ποιήσω᾽ ; “ἱκαὶ 
> 4 “ 
εἶπεν Βαλὰκ πρὸς Βαλαάμ “Δεῦρο παραλάβω σε εἰς τόπον 
¥ ΓΝ eee a na \ , , > \ 2 A 
ἄλλον, εἰ ἀρέσει τῷ θεῷ, Kal κατάρασαΐζ μοι αὐτὸν ἐκεῖ: 


Bev.” 


ἴω ’ὔ ~ 
Tov Φογώρ, TO παρατεῖνον εἰς THY ἔρημον. 


Ἁ ἈΝ 
ὃ καὶ παρέλαβεν Βαλὰκ τὸν Βαλαὰμ ἐπὶ κορυφὴν 
9) oF 
Kal εἶπεν 
Ν \ , > a 
Βαλαὰμ πρὸς Βαλάκ “ Οἰκοδόμησόν μοι ὧδε ἑπτὰ βωμούς, 
Ν Ὁ 
καὶ ἑτοίμασόν μοι ὧδε ἑπτὰ μόσχους καὶ ἑπτὰ κριούς.᾽ 
Ν ’ἅ 3 A 
δ καὶ ἐποίησεν Βαλὰκ καθάπερ εἶπεν αὐτῷ Βαλαάμ, καὶ 
1K ‘ 
al 


> Ἀ [7 wn 
ἰδὼν Βαλαὰμ ore καλόν ἐστιν ἔναντι Κυρίου εὐλογεῖν τὸν 


> 7 / \ Ν Sa XN ’ 
ἀνήνεγκεν μόσχον καὶ κριὸν ἐπὶ τὸν βωμόν. 


3 4 5 3 4 Ν Ἀ 5 Ν > 4 A 
Ισραήλ, οὐκ ἐπορεύθη κατὰ τὸ εἰωθὸς εἰς συνάντησιν τοῖς 
3 “Ὁ Ν 

οἰωνοῖς, καὶ ἀπέστρεψεν τὸ πρόσωπον εἰς τὴν ἔρημον. 





either language. The parallelism of 
sense is here also absent, and it looks 
as though Israel had been originally 
meant to balance Jacob. 

24. γαυριωθήσεται: this must come 
from γαυριοῦν, not from γαυριᾶν. There 
is also a form γαυροῦν Wisd. 67: 
iii Mac. 81, Ταυριᾶν occurs in Judith 
97: Job 314, 392!,23, On the voice see 
§ 83. -- τραυματιῶν : τραυματίας prop- 
erly means α wounded man, as in Ar. 
Poet. 14 § 13: Lucian V.H. I1 38. In 
the LXX it is used for one who has 
met his death by wounding, e.g. Nb. 
1916, 318: Jdg. 16%4: i K. 175%. The 
word is very common. 


25. οὔτε εὐλογῶν κτλ. : § 81. 

27. Δεῦρο παραλάβω κτλ. : punctu- 
ate here εἰς τόπον ἄλλον The words 
el ἀρέσει τῷ θεῷ go With καὶ κατάρασαι 
— If it shall please God, do thou curse 
me him from there. 

28. Φογώρ: = Peor. — τὸ παρατεῖ- 
νον εἰς τὴν ἔρημον : to the place which 
stretches along to the desert, in apposi- 
tion with κορυφήν. R.V. ‘ that looketh 
down upon the desert.’ 

1. els συνάντησιν τοῖς οἰωνοῖς : to 
meet the omens, i.e. to observe signs 
from which he might infer the will 
of God. Cp. 233%. R.V. ‘to meet 
with enchantments.’ The Hebrew 


216 


"καὶ ἐξάρας Βαλαὰμ τοὺς ὀφθαλμοὺς αὐτοῦ 


SELECTIONS FROM THE SEPTUAGINT 


Numbers XXIV 2 
καθορᾷ τὸν 
t 


3 Ν > ὃ , Ν 3 pee: std a 
Ισραὴλ ἐστρατοπεδευκότα κατὰ φυλάς Kal ἐγένετο πνεῦμα 


θεοῦ ἐν αὐτῷ. 


δ καὶ ἀναλαβὼν τὴν παραβολὴν αὐτοῦ εἶπεν 


“ Φησὶν Βαλαὰμ υἱὸς Βεώρ, 


Ν 6 ie ε » la ΚΩ͂Ν 
φησὶν 6 ἄνθρωπος ὁ ἀληθινῶς ὁρῶν, 


ἐφησὶν ἀκούων λόγια θεοῦ, 


9 ν al > 
ὅστις ὅρασιν θεοῦ εἶδεν, 


5 ν 3 X , ε φθ λ ὶ 9 A . 
εν UTVO, ATOKEKQAAUILLEVOL OL O a μο αὐυτου 


ε > 3 
ὃ ὡς καλοί σου οἱ οἶκοι, Ἰακώβ, 


ε ’ 3 4 
αἱ σκηναί cov, Ἰσραὴλ. 


6 ¢ , , 
ὡς νάπαι σκιάζουσαι, 


Wee Ν ΄, yer.) A 
KQL WOEL παράδεισος επι ποταμων" 


Ks oe Ν νὰ » 4 
καὶ ὡσεὶ σκηναὶ as ἔπηξεν Κύριος, 


e A 4 , ὅδ᾽, 
ὡσεὶ κέδροι παρ ὕδατα. 


word is the plural of that which is 
translated οἰωνισμός in 2323, 

3. ὁ ἀληθινῶς ὁρῶν : this seems to 
point to a different reading from that 
of the Hebrew as we have it. See 
R.V. 


and Psalms passim. St. Paul in Rom. 
3? uses the expression τὰ λόγια τοῦ 
Θεοῦ, which is there rendered ‘the 
oracles of God.’ Cp. Acts 788: i Pet. 
411; Hb. 5!.—év ὕπνῳ: R.V. ‘falling 
down.’ — ἀποκεκαλυμμένοι κτλ. : ὃ 51, 


To sleep with the eyes open seems to. 


have been regarded as the sign of a 
wizard. In φησίν. .. αὐτοῦ we have 
a triplet instead of the usual couplets. 
It would seem from y. 16 that a line 
has dropped out. 

5. ὡς καλοὶ κτλ. : the sight of the 
Israelites encamped, which has made 
a desert place seem populous, suggests 
a vision of the people permanently set- 


4. λόγια θεοῦ : cp. v. 16: Dt. 33°: 


tled in a fruitful land, and flourishing 
like a well-watered grove of trees. 

6. ὡς νάπαι σκιάζουσαι: even (8 
shady dells. Ἢ... As valleys are they 
spread forth.’ — παράδεισος : a Persian 
word meaning a ‘park’ or ‘ pleasure- 
ground,’ which is familiar to readers 
of Xenophon. The Hebrew word is 
here the same as that which is trans- 
lated ‘garden’ in Gen. 2 and 3. In 
Nehemiah, Ecclesiastes, Canticles, and 
Sirach the Hebrew has pardés, which 
is probably a loan-word from the Per- 
sian. —oxnval: R.V. ‘lign aloes.’ Cu- 
rious as this variation seems, it is not 
an unnatural one. For the Hebrew 
word in v. 5, which is rendered οἶκοι by 
the Greek and ‘tents’ by the English 
translators, differs only by a point 
from the one which is here employed. 
The word ‘lign-aloes’ stands for lig- 
num aloés, which is a Latin trans- 
lation of the Greek ξυλαλόη. The bitter 





Ill. THE STORY OF BALAAM AND BALAK 


Numbers XXIV 9 


217 


oer. , ¥ 3 A , > A 
e€ehevoetat ἄνθρωπος ἐκ τοῦ σπέρματος αὐτοῦ, 

καὶ κυριεύσει ἐθνῶν πολλῶν - 

καὶ ὑψωθήσεται ἣ Tay βασιλεία, 
καὶ αὐξηθήσεται ἡ βασιλεία αὐτοῦ. 

80 Ν ὃ ’, ἄνω ἊΝ > Dish 

e0s ὡδήγησεν αὐτὸν ἐξ Αἰγύπτου, 

ὡς δόξα μονοκέρωτος αὐτῷ 


ἔδεται ἔθνη ἐχθρῶν αὐτοῦ, 


Ν Ν 4, 2c & > ‘a 
καὶ TA πάχη αὐτῶν ἐκμυελιεῖ, 


καὶ ταῖς βολίσιν αὐτοῦ κατατοξεύσει ἐχθρόν. 


9 


Ν 3 4 ε , AS 8 4 
κατακλιθεὶς ἀνεπαύσατο ws λέων καὶ ὡς σκύμνος " 


’ 5 ’ 3 ’ 
TLS ἀναστήσει αὑτὸν ; 


ε 9 ἴω 7 > , 
οἱ εὐλογοῦντές σε εὐλόγηνται, 


Ν 32 
καὶ ol καταρώμενοί σε κεκατήρανται. 


aloe was also known as ἀγάλλοχον, 
which is perhaps the Semitic word bor- 
rowed and modified so as to give it 
something of a Greek air. 

7. ἐξελεύσεται ἄνθρωπος κτλ. : ΠΥ. 
‘Water shall flow from his buckets, | 
And his seed shall be in many waters.’ 
- ὑψωθήσεται ἢ Tay βασιλεία: his 
kingdom shall be higher than Gog. 
Hebrew, ‘his king shall be higher than 
Agag.’ Gog (Ezek. 38?, 391) seems 
ες out of place here. Perhaps the true 
reading is Og (cp. 2478), which has 
three consonants in Hebrew and might 
easily get changed into either Gog or 
Agag. Moreover Og is elsewhere men- 
tioned as typical of a mighty king (Ps. 


13411, 13620) and he had just been sub-. 


dued by Israel (Nb. 2193-85), On this 
supposition the ‘ king’ will be Jehovah. 
With the reading ‘Agag’ the king 
would naturally be Saul. But to take 
a person yet unborn as a standard of 
comparison for another person who is in 
the same predicament is too much of an 


anachronism even for prophecy. For 
the form of the comparison, see § 65. 

8. θεὸς ὡδήγησεν κτλ. : in 237? witha 
slight variation. The difference in the 
original amounts only to that between 
singular and plural (αὐτὸν, adrovs).— 
καὶ τὰ πάχη κτλ. : and shall suck the 
marrow out of their fatness. R.V. 
¢ And shall break their bones in pieces,’ 
The two can hardly be renderings of 
the same original, though the one 
process is preliminary to the other. 
The metaphor is in either case from a 
beast of prey, but the Greek lends it- 
self very well to the idea of the Jews 
absorbing the wealth of other nations. 
᾿Ἐκμυελίέζειν occurs only here. For πά- 
xos cp. Eur. Cyclops 380: οἱ σαρκὸς 
εἶχον εὐτραφέστατον πάχος. --βολίσιν : 
arrows. Cp. Ex. 1918 ἢ βολίδι κατα- 
τοξευθήσεται : Jer. 279 ὡς βολὶς μαχητοῦ 
συνετοῦ. This line is out of keeping with 
the simile of the wild beast, which is 
resumed in the following couplet. 

9. κεκατήρανται: ὃ 20. 


218 SELECTIONS FROM THE SEPTUAGINT 


Numbers XXIV 10 
Ν A 
“Kat ἐθυμώθη Βαλὰκ ἐπὶ Βαλαάμ, καὶ συνεκρότησεν ταῖς 
‘\ A > “ 
χερσὶν αὐτοῦ" καὶ εἶπεν Βαλὰκ πρὸς Βαλαάμ “ Καταρᾶσθαι 
Ἀ > / Ζ ’ὔ \ > Ν 3 lal > , 
τὸν ἐχθρόν μου κέκληκά σε, Kal ἰδοὺ εὐλογῶν εὐλόγησας 
τρίτον τοῦτο. “νῦν οὖν φεῦγε εἰς τὸν τόπον σου" εἶπα 
“Τιμήσω σε; καὶ νῦν ἐστέρεσέν σε Κύριος τῆς δόξης." 
"kal εἶπεν Βαλαὰμ πρὸς Βαλάκ “Οὐχὶ καὶ τοῖς ἀγγέλοις 
ἃ δ, ἐν Ν ao σὰν τὸν 7΄ 18 ς τλ 7 
σου οὗς ἀπέστειλας πρὸς μὲ ἐλάλησα λέγων Kav μοι 
δῶ Βαλὰκ TY Ν 3 > κι 5 , \ 4 
( ἤρη TOV οἶκον αὐτοῦ ἀργυρίου καὶ χρυσίου, 
οὐ δυνήσομαι παραβῆναι τὸ ῥῆμα Κυρίου, ποιῆσαι αὐτὸ 
Ν a Ν > 3 lal 4 3N » ε , 
πονηρὸν ἢ καλὸν map ἐμαυτοῦ" ὅσα ἐὰν εἴπῃ ὁ θεός, 
ταῦτα ἐρῶ’ “Kal νῦν ἰδοὺ ἀποτρέχω εἰς τὸν τόπον μου" 
ὃ A λ , , , - d ΝΥ a \ , 
evpo συμβουλεύσω σοι Ti ποιήσει ὁ λαὸς οὗτος τὸν λαόν 
belli te ΄ ~ ν τῷ mn ἡ 7 ΝΒ τ ὧν δ x 
σου ἐπ᾽ ἐσχάτου τῶν ἡμερῶν. καὶ ἀναλαβὼν τὴν παρα- 
βολὴν αὐτοῦ εἶπεν 
\ 
“ Φησὶν Βαλαὰμ vids Βεώρ, 
A ε + ε 3 A ε A 
φησὶν ὁ ἄνθρωπος ὁ ἀληθινὸς ὁρῶν, 
1 ἀκούων λόγια θεοῦ, | 
5 ld 5 ’ cab ’ 
ἐπιστάμενος ἐπιστήμην παρὰ Ὑψίστου, 
καὶ ὅρασιν θεοῦ ἰδών, 
9 WA > 7 δ. ὧν ‘\ > al 
ἐν ὕπνῳ, ἀποκεκαλυμμένοι ot ὀφθαλμοὶ αὐτοῦ: 


10. συνεκρότησεν ταῖς χερσίν: cp. 
Lucian Somn. 14 ἠγανάκτει καὶ τῶ χεῖρε 
συνεκρότει, καὶ τοὺς ὀδόντας ἐνέπριε. 

18. ποιῆσαι αὐτὸ πονηρὸν κτλ. : to 
make it bad or good (i.e. a curse or a 
blessing). 22:8 ἢ, 

14. ἀποτρέχω : this appears to have 
been the regular word for ‘go away’ 
in Alexandrian Greek, and not to have 
been suggestive of anything undigni- 
fied, being used on the most solemn 
occasions, as in Josh. 2314: Tob. 14°: 
Aristeas ὃ 273 κἂν ἐκ rod ζῆν ἀποτρέ- 
χωσιν. Cp. also Gen. 1219, 2451, 329: 


Ex, 371, 1074, 21557: i K. 892. It seems 
to have supplanted ἀπέρχομαι. Jer. 
449 ἀποτρέχοντες ἀπελεύσονται. ---- er 
ἐσχάτου τῶν ἡμερῶν: Dan. ΟἹ 1014, 
This is the phrase which is used 
at the beginning of Hebrews. (Cp. 
ii Pet. 83 ἐλεύσονται ἐπ᾿ ἐσχάτων τῶν 
ἡμερῶν... 

15. ὁ ἀληθινὸς ὁρῶν : ὁρῶν is here 
a substantive, not a participle, as in 
v. 3. 

106. ἐπιστάμενος κτλ. : here we have 
the line which was wanting to com- 
plete the first couplet in v. 4. 


. ἐμπαῖκται. 





11. THE STORY OF BALAAM AND BALAK 


Numbers XXIV 20 


219 


, 9 κε \ eee | 
“SeiE@ αὐτῷ, καὶ οὐχὶ viv: 


’ \ > > 7 
μακαρίζω, καὶ οὐκ ἐγγίζει - 
ἀνατελεῖ ἄστρον ἐξ ᾿Ιακώβ, 


. Saat: , + > > ’ὔ’ 
καὶ ἀναστήσεται ἄνθρωπος ἐξ Ἰσραήλ, 
Ἁ 4 ‘ > Ἁ 4 
καὶ θραύσει τοὺς ἀρχηγοὺς Μωάβ, 
καὶ προνομεύσει πάντας υἱοὺς Σήθ. 


1 


"Kal ἔσται ᾿Εδὼμ κληρονομία, 


Navy ᾿ς 3 “τιν \ 3 A 
καὶ ἔσται κληρονομία Hoav ὁ ἐχθρὸς avrov: 


Ἀ» Ν > , > > 4 
καὶ Ἰσραὴλ ἐποίησεν ἐν ἰσχύι. 
Ν 
“kat ἐξεγερθήσεται ἐξ Ἰακώβ, 
EES. A 4 > , 3) 
καὶ ἀπολεῖ σωζόμενον ἐκ πόλεως. 


20 


S 
E€LTTEV 


17. δείξω αὐτῷ: Hebrew, ‘I see 
him.’ The Greek has no sense, and is 
due to an error on the part of the trans- 
lator. —pakapif{w, καὶ οὐκ ἐγγίζει: I 
pronounce him blessed, though he is not 
nigh. R.V. 1 behold him, but not 
nigh.’ The seer in vision sees the 
distant future, not the present. Cp. 
v. 14. --- ἀνατελεῖ ἄστρον xrA.: this 
must refer to David, the one Israelite 
king who is recorded to have conquered 
both Moab and Edom. — ἄνθρωπος : 
R.V. ‘ sceptre.’ — τοὺς ἀρχηγούς : R.V. 
‘the corners.’ — προνομεύσει : προνο- 
μεύειν is a late Greek word meaning 
‘ravage.’ Both it and προνομή ‘spoil’ 
(Nb. 31") are common in the LXX. — 
υἱοὺς Σήθ: R.V. ‘sons of tumult.’ 
The Greek translator either took 
‘sheth’ to be a proper name or left it 
untranslated. His difficulty seems to 
have been occasioned by a mispointing 
of the initial consonant. 

18. ἬἪσαύ: Hebrew Seir. ‘Esau’ 
is an alternative for ‘Edom’; Seir is 


καὶ ἰδὼν τὸν ᾿Αμαλὴκ καὶ ἀναλαβὼν τὴν παραβολὴν αὐτοῦ 


a mountain in the land of Edom. — 
ἐποίησεν ἐν ἰσχύι: R.V. ‘While Israel 
doeth valiantly.’ On ἐν see § 91. 

19. ἐξεγερθήσεται: sc. τι. R.V. 
‘shall one have dominion.’ — καὶ 
ἀπολεῖ κτλ.: and shall destroy one 
who is escaping out of a city. R.V. 
‘And shall destroy the remnant from 
the city.’ This seems to refer to some 
blow to Moab later than the time of 
David. 

20. ἰδὼν τὸν ᾿Αμαλήκ: Balaam is 
supposed to catch sight of some en- 
campment of the nomad Amalekites, 
which happened to be within the field 
of vision. He can only prophesy of a 
people when he has some portion of it 
before his eyes. So the modern clair- 
voyant requires to be somehow put en 
rapport with the person about whom 
he is questioned. — τὸ σπέρμα αὐτῶν : 
R.V. ‘his latter end.’ Both the Greek 
and the English translators are con- 
sistent with their rendering of the same 
Hebrew word at the close of the first 


220 


SELECTIONS FROM THE SEPTUAGINT 


Numbers XXIV 21 


“᾿Αρχὴ ἐθνῶν ᾿Αμαλήκ, 


\ Ν ,ὕ 53. αὶ 9 - 39 
Kal τὸ σπέρμα αὐτῶν ἀπολεῖται. 
“A XN A 
"kal ἰδὼν τὸν Kevatov καὶ ἀναλαβὼν τὴν παραβολὴν αὐτοῦ 


εἶπεν 


(44 > Ν ε / 
ἰσχυρὰ ἢ κατοικία σου" 
“ ‘4 
καὶ ἐὰν Ons ἐν πέτρᾳ τὴν νοσσιάν σου, 
ἜΜΕΝ e Ses ΄ a δ \ , 
καὶ ἐὰν γένηται τῷ Βεωρ νεοσσιὰ πανουργίας, 


3 , ’ > 4 3) 
Ασσύριοι σε αἰχμαλωτεύσουσιν. 


prophecy in 33! But the Greek ren- 
dering has here the disadvantage of 
quite losing the verbal antithesis which 
exists in the original between ‘ begin- 
ning’ and ‘end.’ In i Chron. 44 we 
read that 500 men of the sons of 
Simeon went to Mount Seir and smote 
the remnant of the Amalekites. This 
appears from the context to have been 
in the days of Hezekiah. 

21. τὸν Kevaiov: in Jdg. 116 
(LXX) the Kenites are spoken of as 
the descendants of Jothor, the father- 
in-law of Moses (Ex. 218 n.). IniSam. 
15° Saul, when about to attack the 
Amalekites, warns the Kenites, as old 
friends of Israel, to withdraw from 
among them. — καὶ ἐὰν θῇς κτλ. : R.V. 
‘and thy nest is set in the rock.’ The 
parallelism of the couplets requires 
this line to repeat the preceding one ; 
it is therefore a mistake to subordinate 
it to the sentence that follows. — 
νοσσιάν : = νεοσσιάν. Cp. v.22. The 
Hebrew word thus rendered (gén) con- 
tains an untranslatable pun on the 
name ‘ Kenites’ (géni). 

22. καὶ ἐὰν γένηται κτλ. : and if tt 
become unto Beor a nest of wicked- 
ness. R.V. ‘Nevertheless Kain shall 
be wasted.’ This extraordinary di- 
vergence may be partly accounted for 


without supposing a difference of read- 
ing. The Greek translator took the 
proper name Qain here for the com- 
mon term ‘nest’ (gén) used in the 
preceding verse, and on the other 
hand treated as a proper name the 
word ba'‘er, which means ‘ wasting.’ 
Gray even suggests an explanation of 
πανουργίας. ---᾿ Ασσύριοί σε αἰχμαλω- 
τεύσουσιν : when did this take place ὃ 
It was in the time of Shalmaneser II 
(8.σ. 860) that the Assyrians first came 
into direct contact with Israel. That 
monarch defeated the king of Damas- 
cus, and mentions Ahab among the 
allies of his opponent. But his cam- 
paigns were apparently confined to the 
region of Damascus, and would hardly 
affect a nomad tribe on the borders of 
Moab and Judah. The earliest possi- 
ble date seems to be the reign of Ram- 
mannirari II (Β.0. 811), who ‘subjugated 
all the coast lands of the west, includ- 
ing Tyre, Sidon, Israel, Edom, and 
Philistia.’ At that date however As- 
syrian action on the regions of Pales- 
tine was still exceptional. It was not 
till the time of Tiglath-Pileser III 
(s.c. 745) that the danger of Assyrian 
conquest became pressing and con- 
stant; and it seems likely that the 
Kenites, who were so closely con- 





Ill. THE STORY OF BALAAM AND BALAK 


Numbers XXIV 25 


221 


. 3 nw "= 
“ὃ καὶ ἰδὼν τὸν “Oy καὶ ἀναλαβὼν τὴν παραβολὴν αὐτοῦ εἶπεν 


“ἡ ν ΄“ nw 
“*°0, ὦ, Tis ζήσεται ὅταν On ταῦτα ὁ θεός ; 


2 


ἱ καὶ ἐξελεύσεται ἐκ χειρὸς Κιτιαίων, 


Ν ͵, 9 , \ , 3 ’ὔ 
καὶ κακώσουσιν Ασσούρ, καὶ κακώσουσιν Ἑβραίους, 


Ν 3 ΕΝ ἢ δὸ 3 “ 3) 
καὶ αὐτοὶ ὁμοθυμαδὸν ἀπολοῦνται. 


25 


ἈΝ Ν 3 » 3 
καὶ ἀναστὰς Βαλαὰμ ἀπῆλθεν, ἀποστραφεὶς εἰς τὸν τόπον 


αὐτοῦ καὶ Βαλὰκ ἀπῆλθεν πρὸς ἑαυτόν. 


nected with Judah (Jdg. 116), did not 
suffer seriously till the invasion of 
Sennacherib (B.c. 701). 

23. καὶ ἰδὼν τὸν [Ὧγ: there is noth- 
ing answering to these words in the 
Hebrew, though the analogy of vs. 20 
and 21 requires it. The destruction 
of Og has already been recorded (Nb. 
218-35), ὅταν θῇ ταῦτα: θεῖναι here 
seems to have the sense of appoint. 
As this is the beginning of a new παρα- 
Body, it would appear that ταῦτα refers 
to what follows. 

24. καὶ ἐξελεύσεται κτλ. : Hebrew, 
literally ‘and ships from the hand of 
Kittim.’ — Κιτιαίων : Hebrew Kittim 
= Κίτιον, a town in Cyprus. The 
name was extended from the town, 
which was originally a Phoenician set- 
tlement, to the island (Jos. Ant. 16 § 1 
Χέθεμος δὲ χεθεμὰ τὴν νῆσον ἔσχεν " Κύ- 
προς αὕτη νῦν καλεῖται), and from that 


to the Greeks generally. In i Mac. 11 
Alexander the Great is spoken of as 
having come from the land of Χεττιείμ, 
and in 8° of the same, Perses is called 
Κιτιέων βασιλεύς. Kittim is represented 
in Gen. 106 as a son of Javan (= ᾿1ά- 
roves, IGves). The destruction of the 
Assyrian Empire took place about 
B.c. 606, but not in any way owing 
to the action of Greek ships. If the 
Hebrew text is sound and this last 
prophecy was fulfilled at all, it would 
seem to refer to the time of Alexander 
the Great, when Assyria shared the 
fate of the Persian Empire, of which 
it then formed a part. —’EBpatovs : 
Hebrew Eber. In Gen. 1021 Shem 
is spoken of as ‘the father of all 
the children of Eber.’ — ὁμοθυμαδόν : 
properly with one heart, with one 
accord. Here perhaps = all together. 
Hebrew, ‘also.’ 


ἜΣ, ΘΝ 
Ὁ Canc 
ὦ ’ 








INTRODUCTION TO THE STORY OF SAMSON 


SAmson is the most frankly Pagan figure in the whole Bible—a 
hero like Hercules, with a good appetite, ready to feast or ready 
to fight, invincible against the foe, but helpless before women. 

His name in the Hebrew is Shimshon. The form Samson comes 
from the Vulgate, representing the Σάμψων of the Septuagint. This 
last may be an error of the translators or it may represent an older 
and truer tradition than that of the Massoretes with regard to the 
pronunciation of Hebrew. | 

The name, according to Josephus (Ant. V 8 § 4), means ‘ strong.’ 
Modern scholars, however, connect it with Shemesh, the Hebrew 
word for the sun; and, as Beth-shemesh, or the ‘House of the Sun,’ 
was near the hero’s birthplace, some would have us resolve Samson 
into a solar myth. For ourselves we prefer the more terrestrial 
view which sees in the story of Samson a number of local legends 
drawn from the annals of the tribe of Dan. There was doubtless 
really a strong man in the district of Zorah and Eshtaol, who did 
doughty deeds against the Philistines, which were afterwards related 
with embroidery. We must remember that, though the legends of Sam- 
son are to all appearance very early, they were not put into writing 
as we have them until after the Captivity (cp. Jdg. 15” with 18”). 

The story of Samson as a whole may be analysed into the follow- 
ing parts — 

(1) The birth-story 13. 

(2) The marriage-story 14. 

(3) The story of the foxes 15". 

(4) The jawbone-story 15°”. 

(5) The story of the gates of Gaza 16%. 

(6) The story of Delilah and the death of Samson 16**. 

_ Of these the first and the last two have no organic connexion 
either with one another or with the rest, while the second, third, 
and fourth cohere closely together. 


There is reason to consider that the first story is the latest of all; 
223 


224 SELECTIONS FROM THE SEPTUAGINT 


for the fact that an annunciation of birth should be thought appro- 
priate shows that the person of whom it is told has already become 
celebrated. As in the case of Sarah (Gen. 16"), of Hannah (1 8. 15), 
and in the New Testament of Elisabeth (Lk. 1’), the mother of the 
wonderful child had previously been barren. 

The connexion of Samson with the institution of the Nazirate 
which is common to the first and the last story (Jdg. 1857, 16”), 
looks like a priestly attempt to throw some cloak of pious purpose 
over the otherwise unsanctified proceedings of the hero. This insti- 
tution is mentioned as early as Amos 2":”, side by side with proph- 
ecy. The law of the Nazirite may be read in Nb. 6'™: but the 
regulations there given refer to a temporary vow made by the indi- 
vidual himself for some special purpose. The only parallels to the 
lifelong Nazirate of Samson are Samuel (i 8.1") in the Old Testa- 
ment and John the Baptist (Lk.1”) in the New. But the notion that 
Samson was a Nazirite in any sense is hard to reconcile with the gen- 
eral tenor of the story. In eating honey taken from the carcase of 
the lion Samson was breaking the law of the Nazirite (Nb. 6°); nor 
is it likely that he abstained from wine during the seven days’ feast 
(Jdg. 14”); moreover men were peculiarly apt to ‘die very sud- 
denly beside him’ (Nb. 6°) without his consecration appearing to 
have been in any way affected thereby. It is to be noticed also 
that in all but the first and last legends the secret of Samson’s 
strength lies, not in his unshorn hair, but in the spirit of the 
Lord coming mightily upon him (145, 15"), a form of inspiration 
which reminds us of the Berserker rage of the old Norsemen. 

In the days of Samson, as in those of Samuel and Saul, the Phi- 
listines were the oppressors of Israel. These were foreign invaders 
who succeeded in giving to the whole country of the Jews the name 
of Palestine, which it retains to this day. They established them- 
selves in the fertile lowlands on the sea-coast of Canaan. It is an 
interesting question where they came from. Possibly it may have 
been from Crete during the Mycenzan period, when Crete was the 
centre of a naval dominion, the power and wealth of which is illus- 
trated by the recently excavated ruins of Cnossus. If so, their 
culture and mode of life may have been similar to that of the early 
Greeks as depicted in the Homeric poems. The epithet ‘uncircum- 
cised’ specially applied to the Philistines indicates the Jewish sense 





INTRODUCTION TO THE STORY OF SAMSON 225 


of the difference between themselves and these foreigners: for many 
of their other neighbours were of Semitic race and practised circum- 
cision like themselves. These considerations might afford a rea- 
son for the name of the Philistines being translated ‘ foreigners’ 
(ἀλλόφυλοι) in the LXX. On the other hand we may be looking too 
far back. In the books of Maccabees ἀλλόφυλοι is several times used 
as a name for Gentiles generally. Now the inhabitants of the mari- 
time plain of Palestine were thoroughly Hellenized at the time 
when the translation of the LXX was made, and may for this reason 
be called ἀλλόφυλοι by the translator. 

How far the rule of the Philistines over the Israelite tribes ex- 
tended does not appear. The northern tribes do not come within the 
purview of the story. But the southern Danites and the adjacent 
tribe of Judah (Jdg. 15*”) are represented as being completely sub- 
dued by the Philistines and living in unresisting subjection. Sam- 
son is no military leader, like Barak, Gideon, or Jephthah, and 
organizes no armed rebellion. He like his neighbours, lives at first 
on peaceful terms with the dominant race, and is ready even to take 
a wife from among them. His feats of arms are not acts of war, 
but outbreaks of fury provoked by personal wrongs. 

In the peculiar relations of Samson with his Philistine wife, 
whom he goes to visit at her father’s house, it has been thought that 
we have an instance of an old form of marriage, which is believed 
to have existed among certain peoples, in which the wife, instead of 
migrating to her husband’s house, continued to reside with her own 
family, and was visited there by her husband. At the time of the 
Samson-story this usage may have prevailed in the case of inter- 
marriage between Israelite and foreign races. Abimelech had 
similar relations with a Canaanite woman in Shechem. Similarly 
we find in the Iliad that the married daughters of Priam continued 
to reside in his palace; and traces of the same usage survived in the 
Spartan institutions. 

To the story of the foxes and the firebrands there is a curious 
parallel in Roman folk-lore. At the Cerealia, on April 19, foxes 
with burning firebrands tied to them used to be let loose in the 
Circus. Ovid Fasti IV 681— 


Cur igitur misse vinctis ardentia tedis 
terga ferant vulpes, causa docenda mihi, 


226 SELECTIONS FROM THE SEPTUAGINT 


He goes on to tell the story, as it was told to him by an old inn- 
keeper at Carseoli, of how a boy of twelve, having caught a fox that 
had been robbing the fowl-yard, wrapped it in straw and set it on 
fire, and how the fox escaped and burnt the corn-fields. 


Factum abiit, monimenta manent; nam vivere captum 
nune quoque lex vulpem Carseolana vetat. 

Utque luat penas gens hec Cerealibus ardet, 
quoque modo segetes perdidit, ipsa perit. 


The fox episode ended in dire disaster to Samson’s wife and father- 
in-law. This however is passed lightly over as having happened to 
Philistines. Not so the tragedy of the closing scene, in which the 
hero, blind and captive, is brought out of the prison-house to make 
sport for his enemies. Milton has seen how the pathos of this situa- 
tion lends itself to a drama after the Greek model. What can be 
finer than the dithyrambic lament of the chorus over the stricken 
hero — 
‘ with languish’d head unpropt 
As one past hope, abandon’d. ... 
ΝΥ ΡΟ ear aes 

Or do my eyes misrepresent? Can this be he 

That heroic, that renown’d, 

Irresistible Samson ? whom unarm’d 

No strength of man, or fiercest wild beast, could withstand ; 

Who tore the lion, as the lion tears the kid ; 

Ran on embattled armies clad in iron ; 

And, weaponless himself, 

Made arms ridiculous, useless the forgery 

Of brazen shield and spear. . .’ 


Samson slew at his death more than he slew in his life, yet he 
brought no deliverance to his countrymen. The moral of his story 
is the same as that of Ajax as depicted by Sophocles, and is thus 
drawn by Milton — 

‘ But what is strength without a double share 
Of wisdom ? vast, unwieldy, burdensome, 
Proudly secure, yet liable to fall 


By weakest subtleties, not made to rule, 
But to subserve where wisdom bears command.’ 


IV. THE STORY OF SAMSON 

Judges XIII 
1 \ , ε φιλῶ, 4 \ “ A Ν 
Καὶ προσέθηκαν οἱ υἱοὶ Ἰσραὴλ ποιῆσαι τὸ πονηρὸν 
5 tA ’ὔ \ la > Ν 4 > Ν 
ἐνώπιον Κυρίου, καὶ παρέδωκεν αὐτοὺς Κύριος ἐν χειρὶ 
\ , ¥ 2 \ > sa -% a a7 
Φυλιστιεὶμ τεσσεράκοντα ἔτη. Καὶ ἣν ἀνὴρ εἷς ἀπὸ 
Σαρὰλ ἀπὸ δήμου συγγενείας τοῦ Δανεὶ καὶ ὄνομα αὐτῷ 
δ καὶ ὥφθη 
Ξ / Ν Ν A Ν > Ἂς > 7 
ἄγγελος Κυρίου πρὸς τὴν γυναῖκα καὶ εἶπεν πρὸς αὐτήν 
4 


Μ an Ν ἈΝ >, A A ‘ ΕἸ ΕἾ 
ανώε, καὶ γυνὴ αὐτῷ στεῖρα καὶ οὐκ ἔτεκεν. 
“Ἰδοὺ σὺ στεῖρα καὶ ov τέτοκας, καὶ συλλήμψῃ υἱόν. “καὶ 
“ aN δὴ Ν Ν > A Θ 4 Ν 
νῦν φύλαξαι δὴ καὶ μὴ πίῃς οἶνον καὶ μέθυσμα, καὶ μὴ 
φάγῃς πᾶν ἀκάθαρτον: ὕὅτι ἰδοὺ σὺ ἐν γαστρὶ ἔχεις καὶ 
ld δι» Ν (ὃ 9 > 4, >) UN Ἂν Ν 
τέξῃ υἱόν, καὶ σίδηρος οὐκ ἀναβήσεται ἐπὶ τὴν κεφαλὴν 
Ee Re \ θ “ιν Ν S® FIN A , 
αὐτοῦ, oTt valeip θεοῦ ἔσται TO παιδᾶριον ἀπὸ τῆς κοιλίας - 
Ν a = % Ἦ» “A “~ Ν 3 \ 3 Ν 
καὶ αὐτὸς ἄρξεται τοῦ σῶσαι τὸν Ἰσραὴλ ἐκ χειρὸς Φυλι- 





1. ἐν χειρί: into the hand. § 91. 

2. ἀνὴρ eis: ὃ 2.— Σαράλ : R.V. 
‘Zorah.’ A town lying near the edge 
of the highlands, on the present rail- 
way from Jaffa to Jerusalem. Josh. 
1638. 1941. — dard δήμου : an accommo- 
dation to Greek ideas, to which there 
is nothing to answer in the Hebrew. — 
τοῦ Aavel: the translator has retained 
the Hebrew termination of the tribe 
name, which is here plural in sense — 
of the Danites. For the termination 
cp. 15° τοῦ Oauvet. —Mavée: Hebrew 
Manoah (= rest). In i Chr. 254 the 
Zorites are called Manahathites, which 
may be only a coincidence. 

4. μέθυσμα : cp.vs.7,14:iK. 111,18 ; 
Hos. 41 : Μίο. 211; Jer. 1813, ---μὴ... 
πᾶν : ὃ 88. 


5. ναζείρ : aretention of the Hebrew 
word for want of a Greek equivalent. 
It is from root ‘nazar,’ ‘to separate’ 
or ‘consecrate.’ On the law of the 
Nazirite see Nb. 6'-21. The Alex- 
andrian Ms. has here ηγιασμενον Ναζι- 
ραιον, Which is perhaps referred to in 
Mt. 228 

ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφη- 

τῶν ὅτι 

Ναζωραῖος κληθήσεται. ᾿ 
--- ἄρξεται τοῦ σῶσαι : Samson did not, 
like Barak, Gideon, or Jephthah, lib- 
erate his countrymen from a foreign 
yoke: he only killed a large number of 
individual Philistines. The work of 
‘delivering Israel’ was, according to 
the book of Samuel, begun by Samuel 
and Saul and completed by David. 


227 


228 SELECTIONS FROM THE SEPTUAGINT 


Judges XIII 6 

’ 39 6 Ν 3 ~ θ ε Ν ‘ Ὃ a= ὦ ὃ Ν 9) ὯΝ 
στιείμ. καὶ εἰσῆλθεν ἡ γυνὴ καὶ εἶπεν τῷ ἀνδρὶ αὐτῆς 
wn 45 > wn 

λέγουσα “Ανθρωπος θεοῦ ἦλθεν πρὸς μέ, Kal εἶδος αὐτοῦ 
ὡς εἶδος ἀγγέλου θεοῦ φοβερὸν σφόδρα - καὶ οὐκ ἠρώτησα 
αὐτὸν πόθεν ἐστίν, καὶ τὸ ὄνομα αὐτοῦ οὐκ ἀπήγγειλέν μοι. 
ἴ ᾿ εὺ ld 6? ὃ Ν \ 5 » ARS , \ , es \ 
καὶ εἶπέν μοι “᾿Ιδοὺ σὺ ἐν γαστρὶ ἔχεις Kat τέξῃ υἱόν - καὶ 
νῦν μὴ πίῃς οἶνον καὶ μέθυσμα, καὶ μὴ φάγῃς πᾶν ἀκά- 
θαρτον, ὅτι ἅγιον θεοῦ ἔσται τὸ παιδάριον ἀπὸ γαστρὸς ἕως 


‘kal προσηύξατο Μανῶε πρὸς 


ε ld , 3 ΝΣ 
ἡμέρας θανάτου αὐτοῦ. 
“ a ¥ 

Κύριον καὶ εἶπεν ““Ἔν ἐμοί, Κύριε ᾿Αδωναῖε, τὸν ἄνθρωπον 

A Pea ERE? 3 , \ ¥ Ἀ ε κα κ 
τοῦ θεοῦ ὃν ἀπέστειλας, ἐλθέτω δὴ ἔτι πρὸς ἡμᾶς, καὶ 

A “A “ ᾽ 

συνβιβασάτω ἡμᾶς τί ποιήσωμεν τῷ παιδίῳ τῷ τικτομένῳ.᾽ 
9 A > la ε θ Ν “~ “ “ , » θ ε 5, 
καὶ εἰσήκουσεν ὁ θεὸς τῆς φωνῆς Marae, καὶ ἦλθεν ὃ ay- 
γελος τοῦ θεοῦ ἔτι πρὸς τὴν γυναῖκα: καὶ αὕτη ἐκάθητο ἐν 
3 A δ ek ee νς 2 A > > o> aera 10... 8 
ἀγρῷ, καὶ Μανῶε 6 ἀνὴρ αὐτῆς οὐκ ἦν μετ᾽ αὐτῆς. καὶ 
9 ’ ε A \ » Ἂς oe l4 Po, ἂν Ν + RE 
ἐτάχυνεν ἡ γυνὴ καὶ ἔδραμεν καὶ ἀνήγγειλεν τῷ ἀνδρὶ αὐτῆς, 

MP. Ν τόν “Ξ Ἰδοὺ ὦ 4 δ ὁ avno ὃς ἦλθ 3 
καὶ εἶπεν πρὸς αὐτόν ““ Ἰδοὺ ὦπται πρὸς μὲ ὁ ἀνὴρ ὃς ἦλθεν ἐν 
e + ‘ 299 11 
ἡμέρᾳ πρὸς μέ. 

a X 9 A A ἦλθ Ἀ ἈΝ ¥ ὃ Ἀ > 
τῆς γυναικὸς αὐτοῦ, καὶ ἦλθεν πρὸς τὸν avdpa καὶ εἶπεν 


ΝΟΣ Ν ἈΠ ͵ ων 
καὶ ἀνέστη καὶ ἐπορεύθη Μανῶε ὀπίσω 


> 5) “Εἰ Ἀ 3 ε δι τἂν δ λαλή Ν A A Pads 
avT@ ὁ συ El Ὁ ανῊρ Oo a HOAs προς TYHV γυναικα ; 


6. “AvOpwros θεοῦ : used as a title 
of Moses in Dt. 33!: Josh. 145, 

8. Ἔν ἐμοί : a literal rendering of a 
Hebrew formula of entreaty. Cp. Jdg. 
613,15; 1 Καὶ, 125, 2574. In Gen. 4329 the 
same original is represented by δεόμεθα 
and in 4418 by δέομαι : so also in Ex. 
_ 41, where it is reduced in the English 
to 'O.’ -- Κύριε ᾿Αδωναῖε : our Hebrew 
text has here only Adonai without Je- 
hovah before it: but the translator’s 
text evidently had both words, as ours 
has in 16%, Adonai, when it occurs 
by itself, is regularly rendered by Κύριε, 
so also is Jehovah: when the two 
therefore come together, one has to 


be transliterated, as in i K. 111, or else 
they are left indistinguishable, so that — 
we get the combination Κύριος Κύριος, as 
in Amos 5°: Ps. 1408. — rév ἄνθρωπον : 
inverse attraction. Cp. Verg. 4in. 15738 
—Urbem quam statuo, vestra 
est.—éd0érw δὴ ἔτι : Josephus (Ant. 8 
§ 3) represents the second appearance of 
the angel as being granted to the prayers 
of Samson’s mother to allay the jealousy 
aroused in her husband’s mind by her 
interview with a handsome stranger. — 
συνβιβασάτω : Ex. 4! n. 

10. ἐν ἡμέρᾳ: the other day. A 
Hebraism. 

11. Et σὺ εἴ : ὃ 100. 


IV. THE STORY OF SAMSON 229 
Judges XIII 16 
καὶ εἶπεν ὁ ἄγγελος “” ώ. καὶ εἶπεν Μανῶε “Νῦν 


Β , ε , , » , A , Ἢ 
ἐλεύσεται ὁ λόγος σου. τίς ἔσται κρίσις τοῦ παιδίου καὶ 
Ν , 9 ada 18 Ἐξ Φ δ , Ν 
τὰ ποιήματα αὐτοῦ ; καὶ εἶπεν ὁ ἄγγελος Κυρίου πρὸς 

nw ἐς > Ἀ ’ Φ » Ἀ \ A , 
Μανῶε “ Amo πάντων ὧν εἰρηκα πρὸς THY γυναῖκα φυλά- 
ἕεται " 

3 , Ν > Ν “4 /, Ν ’ Ἂ 
οὐ φάγεται, καὶ οἶνον καὶ σίκερα μέθυσμα μὴ πιέτω, καὶ 


14-38 Ν A 3 , 3 9 ,ὕ κι ¥ 
απὸ TAVTOS O EKTOPEVETAL ἐξ ἀμπέλου TOV οινου 


A $2 \ ΄ , Y 3 , ee 
πᾶν ἀκάθαρτον μὴ φαγέτω. πάντα ὅσα ἐνετειλάμην αὐτῷ 





φυλάξεται. “Kat εἶπεν Μανῶε πρὸς τὸν ἄγγελον Κυρίου 


CK , 4 \ ΄ a ae ¥ 
ATAT\ WMEV WOE σε, KAL ποιηῆσωμεν EVWTLOV σου ἔριφον 


> A ΕΣ) 
αυγων. 


ἃ > δ. ,» A 
16 καὶ εἶπεν ὁ ἄγγελος Κυρίου πρὸς Μανῶε ““ Ἐὰν 


’ ’ 3 al + 
κατάσχῃς με, OV φάγομαι ἀπὸ τῶν ἄρτων σου" καὶ ἐὰν 


΄, ε , - , i ον ἅν, ιν 99 
TOLNONS ὁλοκαύτω a, TW κυριω AVOLOELS AUTO’ 
i 2 t t 


12. Νῦν ἐλεύσεται κτλ. : the Alex- 
andrian Ms. subordinates this clause to 
the next in the manner suggested in the 
margin of the R.V.—viv δὲ ἐλθόντος 
τοῦ ῥήματός σου, τί ἔσται τὸ κρίμα τοῦ 
παιδαρίου καὶ τὰ ἔργα αὐτοῦ; --- κρίσις : 
this word seems to be chosen because 
of its etymological correspondence with 
the Hebrew, without much regard to 
the meaning in Greek. The original it 
represents is derived from the same 
root as shophet, ‘a judge’ (cp. the 
Carthaginian sufet-). Κρίσις is used to 
translate the same Hebrew in Dt. 188 
and iv K. 17. In the former of these 
passages it refers to the priests’ ‘dues’ ; 
in the latter the English runs thus — 
‘What manner of man was he?’ The 
latter is the meaning that suits this 
passage: so that κρίσις may be taken 
to mean distinctive marks (the Alex- 
andrian Ms. has here ro κριμα). 

13. ᾿Απὸ πάντων. .. φυλάξεται: 
§ 98. 

14. ἐξ ἀμπέλου τοῦ οἴνου : a literal 
rendering of the Hebrew. — σίκερα μέ- 


9 : 
OTL ουκ 


θυσμα: a doublet. In v. 4 the Alex- 
andrian Ms. has σικερα, which is a 
transliteration of the Hebrew, in place 
of μέθυσμα, which is a translation of 
the same. Here both have somehow 
been allowed to appear. Zikepa was a 
generic name for fermented liquor. It 
is used 13 times in the LXX and once 
in the N.T. (Lk. 115). — wav... μή: 
= μηδέν. ὃ 88. 

15. ποιήσωμεν : dress, i.e. make 
ready for food. Cp. i K. 2518, where 
Abigail brings to David πέντε πρόβατα 
πεποιημένα. See iii K. 1828 n,— ἔριφον 
αἰγῶν : Gen. 5751 ἢ, 

16. ἄρτων : bread, in the sense of 
food generally. — kal ἐὰν ποιήσῃς κτλ. : 
better sense would be got by putting 
the comma after ποιήσῃς, instead of 
after ὁλοκαύτωμα --- απὰα, if thow dost 
prepare it, offer it as a whole burnt- 
offering unto the Lord. The Hebrew 
too seems to admit of being thus taken. 
Manoah could not have thought of 
making an offering to his visitor, whom 
he still supposes to be a man. 


SELECTIONS FROM THE SEPTUAGINT 
Judges XIII 17 
‘> a 
και εἶπεν Μανωε 


280 


ἔγνω Marae ὅτι ἄγγελος Κυρίου αὐτός. “ἶ 


” ΄ ¥ 
πρὸς τὸν ἄγγελον Κυρίου “Ti τὸ ὄνομά σοι; ὅτι ἔλθοι τὸ 
ες, \ ὃ , ΄, 2) Sa.) Sar >A ecm 
ῥῆμά σου, καὶ δοξάσομέν σε. καὶ εἶπεν αὐτῷ ὁ ἄγγελος 
/ < > , a 3 “A , » , Ν 3 Rae 
Κυρίου “ Eis τι τουτο ἐρωτᾷς TO ονομᾶ μου; καὶ AUTO ἐστιν 
θ p99 19 Ν ὅλ A Ν » ἴω 9) oN 
αυμαστόν. καὶ ἔλαβεν Μανῶε τὸν ἔριφον τῶν αἰγῶν 
καὶ τὴν θυσίαν καὶ ἀνήνεγκεν ἐπὶ τὴν πέτραν τῷ κυρίῳ, 
καὶ διεχώρισεν ποιῆσαι: καὶ Μανῶε καὶ ἡ γυνὴ αὐτοῦ 
, Me a hie) Ae 3 Pio, A \ , 
βλέποντες. καὶ ἐγένετο ἐν τῷ ἀναβῆναι τὴν φλόγα 
wn lal ‘al Ν 3 
ἐπάνω τοῦ θυσιαστηρίου ἕως τοῦ οὐρανοῦ, καὶ ἀνέβη ὁ 
“A 4 lal A A 
ἄγγελος Κυρίου ἐν τῇ φλογὶ τοῦ θυσιαστηρίου - Kat Μανῶε 
Ἁ “A ἈΝ \ 
καὶ ἡ γυνὴ αὐτοῦ βλέποντες, Kal ἔπεσαν ἐπὶ πρόσωπον 
2A BG, ΔΥΟΙ͂Ν A 91.._% > , » εν 
αὐτῶν ἐπὶ τὴν γῆν. καὶ οὐ προσέθηκεν ἔτι ὁ ἄγγελος 
’ὔ 3 ~ Ν “ \ Ν Ἁ lal > wn 
Κυρίου ὀφθῆναι πρὸς Μανῶε καὶ πρὸς τὴν γυναῖκα αὐτοῦ᾽ 
, » A 9 A , @ 22 Ν > 
τότε ἔγνω Mave οτι ayyedos Κυρίου οὗτος. και εἶπεν 
΄“ Ν Ἀ ~ 3 Mm €¢ ’ὔ 3 θ 4 A ν 
Μανῶε πρὸς τὴν γυναῖκα αὐτοῦ “Θανάτῳ ἀποθανούμεθα, ὅτι 
Ν > om A : 
θεὸν εἴδομεν. = kat εἶπεν αὐτῷ ἡ γυνὴ αὐτοῦ “Εἰ ἤθελεν 
ε , A ε κα ss x ¥ + \ Ae 
ὁ κύριος θανατῶσαι ἡμᾶς, οὐκ ἂν ἔλαβεν EK χειρὸς ἡμῶν 
ε 4 Ν ’ ἃ > » » ec A “A 
ὁλοκαύτωμα καὶ θυσίαν, καὶ οὐκ ἂν ἔδειξεν ἡμῖν ταῦτα 


, \ Ν ’ > Ka > 4 ε A la) 39 
TOAVTA* και καθὼς καιρος, ουκ αν ηκουτισέν μας Τταυτα. 


17. ὅτι ἔλθοι κτλ. : the clause with 
ἔλθοι is really subordinate to the one 
which follows. R.V. ‘that when thy 
words come to pass we may do thee 
honour.’ The Alexandrian Ms. has 
iva, ὁταν ἐλθῃ To ῥημα cov, δοξασωμεν σε. 

18. Eis τί: To what end? Cp. 
151°, — τοῦτο ἐρωτᾷς κτλ. : τοῦτο may 
be regarded as a cognate accusative 
after ἐρωτᾷς with τὸ ὄνομά μου in appo- 
sition to it. But it really owes its 
position here merely to the Hebrew. 

19. καὶ τὴν θυσίαν: R.V- ‘with 
the meal-offering.’ The θυσία is dis- 
tinct from the kid, resembling the 
Greek οὐλοχύται. Cp. Vv. 23 ὁλοκαύτωμα 


καὶ θυσίαν. ---- διεχώρισεν ποιῆσαι: the 
literal rendering of the Hebrew here is 
‘and (the angel was) acting-wonder- 
fully for-doing.’ This is not very 
intelligible in itself, and the Greek 
translation is less so. Apart from the 
original the latter might be taken to 
mean ‘cut it up to dress it.” —BAé 
movres: participle = finite verb: cp. 
v. 20. § 80. 

20. ἔπεσαν: ὃ 18, 

22. θεόν: notice that ‘the angel 
of the Lord’ is here spoken of as God. 
Op. Ex, 32. 

23. καθὼς καιρός : a literal transla- 
tion of the Hebrew, but meaningless 


ea 


et a pl De 
nia —— = 





f 
f) ; 
> 


IV. THE STORY OF SAMSON 231 
Judges XIV 8 

“Kal ἔτεκεν ἡ γυνὴ υἱόν, καὶ ἐκάλεσεν TO ὄνομα αὐτοῦ 
, ᾿ ὁ , \ , \ %\ 7 LA 
Lappdv: καὶ ἡδρύνθη τὸ παιδάριον, καὶ εὐλόγησεν αὐτὸ 

, a a - , , 
Κύριος. καὶ ἤρξατο πνεῦμα Κυρίου συνεκπορεύεσθαι 
> A 3 a Ν \ } ae” , ‘ Ν τ τ 
αὐτῷ ἐν παρεμβολῇ Δὰν καὶ ἀνὰ μέσον Σαραὰ καὶ ἀνὰ 
*Kat κατέβη Σαμψὼν εἰς Θαμνάθα, 
\ τὸ A > (0 3 Ν a , A 
καὶ εἶδεν γυναῖκα εἰς Θαμνάθα ἀπὸ τῶν θυγατέρων τῶν 
ἀλλοφύλων. 


Ἀ n \ 3 a) Ν > (44 = εν 3 , 
καὶ TH μητρὶ αὐτοῦ Kal εἶπεν “Τυναικα ἑόρακα ἐν Θαμνάθα 


μέσον Ἔσθαὀλ. 
9 ae 8 De d a ᾿ a) ka 
καὶ ἀνέβη Kal ἀπήγγειλεν τῷ πατρὶ αὐτοῦ 


ἀπὸ τῶν θυγατέρων Φυλιστιείμ, καὶ νῦν λάβετε αὐτὴν ἐμοὶ 

εἰς γυναῖκα. ὅὕκαὶ εἶπεν αὐτῷ ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ 
9 A 6¢ A 39 eae, ' θ ,ὕ A LO al Q 5 

αὐτοῦ “Μὴ οὐκ εἰσὶν θυγατέρες τῶν ἀδελφῶν σου καὶ ἐκ 
nw nw 4 Ν ~ “ 

παντὸς τοῦ λαοῦ μου γυνή, ὅτι σὺ πορεύῃ λαβεῖν γυναῖκα 


in Greek. R.V. ‘at this time,’ .6. at 
the very time when her husband sup- 
posed that they were incurring God’s 
anger. — ἠκούτισεν : ‘made us hear.’ 
This word occurs eight times in the 
LXX, e.g. Ps. 501°, Jer. 802, 

24. Σαμψών: Jos. Ant. V 8 § 4 
Kai γενόμενον τὸ παιδίον Σαμψῶνα 
καλοῦσιν, ἰσχυρὸν δὲ ἀποσημαίνει τὸ 
ὄνομα. See Introduction to the story. 
— ἡδρύνθη : Ex. 21° n. 

25. συνεκπορεύεσθαι αὐτῷ: to go 
forth with him, i.e. to aid him when 
he went forth. R.V. ‘to move him.’ 
The words seem to point to some 
legends of Samson which have not 
come down to 8. --- παρεμβολῇ: this 
word is said to be Macedonian, which 
probably only means that it is of mili- 
tary origin. See Ex. 149 n. ‘The 
camp of Dan’ is the proper name of 
a place. Hence the R.V. here retains 
the Hebrew Mahaneh-dan. In our text 
of the Hebrew the situation of this 
place is given as between Zorah and 
Eshtaol, ὦ. 6. in the heart of the Danite 


territory ; but in Jdg. 1812, where an 
account of the origin of the name is 
given, the place is said to be ‘behind 
Kirjath-Jearim’ in Judah, It would 
seem therefore that the καί, which the 
LXX has after Δάν, but to which there 
is nothing to correspond in the He- 
brew, represents the true reading. 
There are reasons for supposing that 
the expedition of the Danites recorded 
in chapter 18 took place before the 
time of Samson; so that there is no 
inconsistency in its name being men- 
tioned here, though the story of how 
it came by its name is told later.— ἀνὰ 
μέσον. . . Kal ἀνὰ μέσον : cp. Ex. 8%. 

1. εἰς Θαμνάθα : subducting the two 
last letters, which are due to Hebrew 
inflexion, we are left with Θαμνά = 
Timnah. Jos. Ant. V 8 § 4 els Θαμνὰ 
πόλιν. See Ex. 1287 ῃ͵ ---ἀλλοφύλων : 
a LXX variety for Φυλιστιείμ. Cp. 
Amos 18: i Mac, 5%, See Introduc- 
tion to story. 

2. ἑόρακα: ὃ 33. 

8. Μὴ οὐκ: cp. 15? μὴ οὐχί. -- 


232 SELECTIONS FROM THE SEPTUAGINT 


Judges XIV 4 
ἀπὸ τῶν ἀλλοφύλων τῶν ἀπεριτμήτων ;” καὶ εἶπεν Σαμψὼν 
\ \ , > La 4 ΄ , ν ν 3 ~ 
πρὸς τὸν πατέρα αὐτοῦ “Tavrnv λάβε μοι, ὅτι αὕτη εὐθεῖα 
3 > A 3) 4 AW 56 Ν 3 A Ν ε , 
ἐν ὀφθαλμοῖς μου. καὶ ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ 
“ 9 
αὐτοῦ οὐκ ἔγνωσαν ὅτι παρὰ Κυρίου ἐστίν, ὅτι ἐκδίκησιν 
a 2% & 9 A > , Ν 3 pe “Ὁ δ / 
αὐτὸς ζητεῖ ἐκ τῶν ἀλλοφύλων. καὶ ἐν τῷ καιρῷ ἐκείνῳ 
Ἁ 
οἱ ἀλλόφυλοι κυριεύοντες ἐν Ἰσραήλ. καὶ κατέβη Σαμ- 
Wav καὶ ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ αὐτοῦ εἰς Θαμνάθα- 
4 > [2 »“-: > A tA Ν ἰὃ A 4, 
καὶ ἦλθεν ἕως τοῦ ἀμπελῶνος Θαμνάθα, Kat ἰδοὺ σκύμνος 
“ », 
λέοντος @pvdmevos εἰς συνάντησιν αὐτοῦ. καὶ ἥλατο ἐπ’ 
3 \ w~ ’ Ἀ 4 > \ ε Ἁ 4 
αὐτὸν πνεῦμα Κυρίου, kat συνέτριψεν αὐτὸν ὡσεὶ συντρίψει 
» Ν 950 Ν > 9 an \ 9 A ΝΥ 9 
ἔριφον- καὶ οὐδὲν ἣν ἐν ταῖς χερσὶν αὐτοῦ. καὶ οὐκ 
A wn ΄“ \ “ἃἁ 
ἀπήγγειλεν τῷ πατρὶ αὐτοῦ καὶ τῇ μητρὶ αὐτοῦ ὃ ἐποίησεν. 
if Ν ’, \ > 4 ~ 7 ‘\ ὑθύ θ 3 
καὶ κατέβησαν καὶ ἐλάλησαν τῇ γυναικί, καὶ ηὐθύνθη ἐν 
la », \ > “A 
ὀφθαλμοῖς Σαμψών. ‘Kat ὑπέστρεψεν μεθ᾽ ἡμέρας λαβεῖν 
3 ’ Ν 3 4 > Ὁ \ A“ om i4 Ἂν Ν 
αὐτήν - καὶ ἐξέκλινεν ἰδεῖν τὸ πτῶμα τοῦ λέοντος, καὶ ἰδοὺ 
συναγωγὴ μελισσῶν ἐν TH στόματι τοῦ λέοντος καὶ μέλι. 
early date.—ovvérpupev: Hebrew, ‘tore 
asunder.’ The Alexandrian Ms. has 


εὐθεῖα : cp. v. 7 ηὐθύνθη. ‘She is right 
in my eyes.’ The Hebrew word is the 


same as in Nb. 2310, ‘Let me die the 
death of the righteous.’ 

4. ἐκδίκησιν: revenge, namely, for 
the wrongs done to the Israelites. — 
αὐτός : 1.6. Jehovah. Samson was 
only seeking a wife. Jos. Ant. V8 86 
τοῦ θεοῦ κατὰ τὸ ‘EBpalos συμφέρον ἐπι- 
νοοῦντος τὸν γάμον. ---- κυριεύοντες : ὃ 80. 

5. ὠρνόμενος : ὠρύεσθαι (= Lat. 
rugire) occurs 11 times in LXX, e.g. 
Ps, 2114 ws λέων ὁ ἁρπάζων καὶ ὠρυόμενος : 
Ezk. 2225 ὡς λέοντες ὠρυόμενοι. 

6. ἥλατο ἐπ᾽ αὐτὸν κτλ. : ἴ.6. he 
had a sudden access of supernatural 
strength. For the phrase cp. i K,. 108 
kal ἐφαλεῖται ἐπὶ σὲ πνεῦμα Κυρίου. The 
low view of inspiration in the Samson 
legend shows a primitive tone of 
thought and is an argument for its 


διέσπασεν. --- ὡσεὶ συντρίψει: R.V. ‘as 
he would have rent.’ Milton —‘ Who 
tore the lion as the lion tears the 
kid.’ 

7. κατέβησαν καὶ ἐλάλησαν : singu- 
lar in the Hebrew. 

8. συναγωγὴ μελισσῶν : A has here 
συστροφή. Polybius LV 7 has τὴν συνα- 
γωγὴν τῶν ὄχλων. AS συναγωγή is the 
translator’s habitual rendering of the 
Hebrew word which occurs in this 
passage, we cannot infer that συναγωγή 
μελισσῶν is Alexandrian Greek for a 
‘swarm of bees.’ Jos. Ant. V 8 § 6 
has ἐπιτυγχάνει σμήνει μελιττῶν ἐν τῷ 
στήθει τοῦ λέοντος ἐκείνου νενοσσευκότων. 
--- στόματι : Hebrew, ‘body.’ Possibly 
στόματι is a mistake in the Greek for 
σώματι, but it recurs in 9, 


yD Pe eC aa Pa aos, Ni ee 


ν᾿ δι οὗν 


οὔσιν οἱ νεανίσκοι. 


IV. THE STORY OF SAMSON 233 
Judges XIV 14 
9 Ν 3 tr ba." > lal \ 3 4, , 
καὶ ἐξεῖλεν αὐτὸ εἰς χεῖρας, Kal ἐπορεύετο πορευόμενος 
‘\ > ’, \ 5 4 Ν \ re ~ 
καὶ ἐσθίων. καὶ ἐπορεύθη πρὸς τὸν πατέρα αὐτοῦ καὶ τὴν 
, “ \ » A 
μητέρα αὐτοῦ, Kal ἔδωκεν αὐτοῖς καὶ ἔφαγον, Kal οὐκ ἀπήγ- 
“a ν > \ “ “ “A 
γειλεν αὐτοῖς OTL ἀπὸ τοῦ στόματος τοῦ λέοντος ἐξεῖλεν τὸ 
, 10 \ , ε \ 5 A \ N A 
μέλι. καὶ κατέβη ὁ πατὴρ αὐτοῦ πρὸς τὴν γυναῖκα" 
ὶ ἐ ’΄ ε > A > Ν / ce e , ν 9 
καὶ ἐποίησεν Exel Σαμψὼν πότον ζ΄ ἡμέρας, ὅτι οὕτως ποι- 
11 ἀν ν᾽. Ψ τὸ > + . 
καὶ ἐγένετο ὁτε εἶδον αὐτόν, καὶ 
Η , X , \ S > > “ 19 Ν 
ἔλαβον τριάκοντα κλητούς, καὶ ἦσαν μετ᾽ αὐτοῦ. καὶ 
ἘΝ > “A , a 
εἶπεν αὐτοῖς Σαμψών ““Πρόβλημα ὑμῖν προβάλλομαι: ἐὰν 
3 , 3 ’ om  Ἃ 3 ~ ε ‘ e , 
ἀπαγγέλλοντες ἀπαγγείλητε αὐτὸ ἐν ταῖς ἑπτὰ ἡμέραις 
lal ’ Ἁ Ψ 4 Oe 7% 
τοῦ πότου Kal εὕρητε, δώσω ὑμῖν τριάκοντα σινδόνας Kal 
, χρυ τὴν , ἥδ ἌΣ δὸς ᾿Ν , 3 
τριάκοντα στολὰς ἱματίων: “Kat ἐὰν μὴ δύνησθε ἀπαγ- 
΄Ὁ ’ ὃ ’ ε “~ 3 Ἁ ’ὔ > , Ἂς ’ 
γεῖλαί μοι, δώσετε ὑμεῖς ἐμοὶ τριάκοντα ὀθόνια καὶ τριά- 
Ν εν “A 
καὶ εἶπαν αὐτῷ 


““ Προβαλοῦ τὸ πρόβλημα καὶ ἀκουσόμεθα αὐτό “kal 


3 ’ Ν ε ’ 99 
κοντα ἀλλασσομένας στολὰς ἱματίων. 
to > Ἦν 
εἴπει αὐτοῖς 


9. ἔδωκεν αὐτοῖς : Josephus in tell- 12. IIpéBAnpa: apart from this 
ing the story makes Samson bring context the word πρόβλημα appears 


the honeycomb as a present to his 
bride. Perhaps this is an attempt 
to make the conduct of Samson more 
consistent with the law of the Nazi- 
rite. 

10. éroinoev . . . πότον: for the 
phrase ποιεῖν πότον cp. Gen. 19%, 40°, 
—t! ἡμέρας : for seven days. Not in 
the Hebrew. — ὅτι οὕτως ποιοῦσιν οἱ 
νεανίσκοι: A has ἐποίουν and the R.V. 
‘used to do,’ implying that the custom 
was obsolete. 

11. ἐγένετο... kal: § 41.—dre 
εἶδον αὐτόν : A ἐν Tw φοβεισθαι αὐτους 
avrov. The two verbs meaning ‘to 
see’ and ‘to fear’ are easily confused 
in Hebrew.—kAnrots: invited guests. 
R.V. ‘ companions,’ 


only four times in the LXX — Ps. 484, 
772: Hbk. 26: Dan. © 87%, — σινδόνας : 
Hdt. I 200; II 86 (σινδόνος Bvocivys), 
95; VII 181. Σινδών here means a 
garment of cambric or muslin. Cp. 
Mk. 145! περιβεβλημένος σινδόνα : Mt. 
2759, The name points to the intro- 
duction of the material from India. 

13. ὀθόνια : another rendering of 
the same word which has just been 
translated by σινδόνας. Cp. Mt. 2759 
with Jn. 194° for the equivalence of the 
two words. Josephus (Ant. V 8 § 6) 
has ὀθόνας where the LXX in v. 12 has 
σινδόνας. --- ἀλλασσομένας στολὰς ἱμα- 
tiwv: the Hebrew is the same as for 
στολὰς ἱματίων in v. 12. Cp. Gen. 4572 
ἀλλασσούσας στολάς. 


234 SELECTIONS FROM THE SEPTUAGINT 


Judges XIV 15 
“Ti βρωτὸν ἐξῆλθεν ἐκ βιβρώσκοντος 
καὶ ἀπὸ ἰσχυροῦ γλυκύ ;”’ 
καὶ οὐκ ἠδύναντο ἀπαγγεῖλαι τὸ πρόβλημα ἐπὶ τρεῖς ἡμέ 
ρας. 
γυναικὶ Σαμψών ““᾿Απάτησον δὴ τὸν ἄνδρα σου καὶ ἀπαγ- 


15 ΝΥ ΟΡ > met) 6 ΄ A , Ν > a 
καὶ ἐγένετο EV TY NMEPA ΤΊ TETAPTY Και εἰπαὰν ΤΉ 


’, Ν ’ὔ’ ’ 4 , ‘ 
γειλάτω σοι TO πρόβλημα, μὴ ποτε κατακαύσωμέν TE και 
> a x ΄, a 
τὸν οἶκον τοῦ πατρός σου ἐν Tupi: ἢ ἐκβιάσαι ἡμᾶς κε- 


18 \ »¥ ε δ ν Ν ee, \ 
KQL ἔκλαυσεν yn γυνὴ Σαμψὼν T POs QUTOV και 


κλήκατε 3” 
εἶπεν “Πλὴν μεμίσηκάς pe καὶ οὐκ ἠγάπησάς με, OTL TO 
πρόβλημα ὃ προεβάλου τοῖς υἱοῖς τοῦ λαοῦ μου οὐκ ἀπήγ- 
καὶ εἶπεν αὐτῇ Σαμψών “ Εἰ τῷ πατρί μου καὶ 
1 


4 9 
γειλάς μοι. 
“~ / > > la ἢ, 3 ’ 29 Ν 
τῇ μητρί μου οὐκ ἀπήγγελκα, σοὶ ἀπαγγείλω; καὶ 
» Ν es 9. Ν ε Ν ε , a > > A 
ἔκλαυσεν πρὸς αὐτὸν ἐπὶ τὰς ἑπτὰ ἡμέρας ἃς ἣν αὕτοις 
ε / A 3 ’ 3 “A ε la i ε ’ XN > ’ 
ὁ πότος: καὶ ἐγένετο ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ καὶ ἀπήγγει- 

ς A Ψ , 5) WN A 4. αὶ 5 , 
λεν αὐτῇ; OTL παρενώχλησεν αὐτῷ Kal αὐτὴ ἀπήγγειλεν 
A ean A A a A »” 
τοῖς υἱοῖς TOD λαοῦ αὐτῆς. “καὶ εἶπαν αὐτῷ οἱ ἄνδρες 
A , 3 ie / ones δό Ν Ὁ ἙΝ a Ν 
τῆς πόλεως ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ, πρὸ τοῦ ἀνατεῖλαι τὸν 
Γ 
ἥλιον 

“Ti γλυκύτερον μέλιτος, 


Ν , 5 , 4 99 
καὶ TL ἰσχυρότερον λέοντος; 


14. Τί βρωτὸν κτλ. : inthe original have.’ There is a confusion here be- 


this forms a verse-couplet (8 + 3). 
A has ἐκ τοὺ ἐσθοντος ἐξηλθεν Bpwors, 
και ἐξ ἰσχυρου ἐξηλθεν Ὑλυκυ. Josephus 
(Ant. V 8 § 6) gives the riddle thus 
---φησὶν ὅτι τὸ πάμβορον γεγεννήκει 
βορὰν ἡδεῖαν ἐξ αὐτοῦ, καὶ πανὺ ἀηδοῦς 
ὄντος. 

15. τετάρτῃ: Hebrew, ‘seventh.’ 
The Greek reading improves the sense, 
though even it is not consistent with 
v. 17. ---κβιάσαι : to dispossess us by 
force. A πτωχευσαι: R.V. ‘to impoy- 
erish us’: R.V* Margin ‘ take that we 


tween two words that are similar in 
the original. 

16. πλήν: only. Cp. Gen. 419), 

17. ἐπὶ τὰς ἑπτὰ ἡμέρας : strictly 
from the fourth to the seventh day. 
For the reinforcement of the accusa- 
tive of duration of time by ἐπί cp. v. 14 
ἐπὶ τρεῖς ἡμέρας. 

18. ἀνατεῖλαι: A δυναι. R.V. * be- 
fore the sun went down.’ — Τί γλυκύ- 
τερον κτλ. : the answer, like the riddle, 
is expressed in a verse-couplet (again 
8 +3), as is also Samson’s retort. — 


¥ 
᾿ 


νῶν, κα > 





IV. THE STORY OF SAMSON 235 
Judges XV 3 
Ν 
καὶ εἶπεν αὐτοῖς Σαμψών 
(44 > Ἁ > 4 > ον ’ὔ 
Εἰ μὴ ἠροτριάσατε ἐν τῇ δαμάλει μου, 
3 ΓΝ » Ν ’ ld > 
οὐκ ἂν ἔγνωτε TO πρόβλημά μου. 
19 A “aN $3 . Ree, »“". Κ , A , 3 
καὶ ἥλατο ἐπ᾽ αὐτὸν πνεῦμα Κυρίου, καὶ κατέβη εἰς 
3 Ψ \ 3 ’ 3 3 ~ , dl Ἁ 
Ασκάλωνα καὶ ἐπάταξεν ἐξ αὐτῶν τριάκοντα ἄνδρας καὶ 
ἐλ ~~ © , 3... ἫΝ Ν ὃ Ν Ν A 7 
ἔλαβεν τὰ ἱμάτια αὐτῶν, Kal ἔδωκεν τὰς στολὰς τοῖς ἀπαγ- 
’, Ν \ ἴω 
γείλασιν τὸ πρόβλημα: καὶ ὠργίσθη θυμῷ Σαμψών, καὶ 
> > aw nw 
ἀνέβη εἰς τὸν οἶκον τοῦ πατρὸς αὐτοῦ. Kal ἐγένετο ἡ 
Ν Ν Ν A nA @e 
γυνὴ Σαμψὼν evi τῶν φίλων αὐτοῦ ὧν ἐφιλίασεν. ‘Kat 
, > lal A 
ἐγένετο μεθ᾽ ἡμέρας ἐν ἡμέραις θερισμοῦ πυρῶν καὶ ἐπε- 
ld \ Ἂς “A > “ > 3 Ff 3 a) \ 
σκέψατο Σαμψὼν τὴν γυναῖκα αὐτοῦ ἐν ἐρίφῳ αἰγῶν, Kal 
εἶπεν “ Εἰσελεύσομαι πρὸς τὴν γυναῖκά μου εἰς τὸ ταμεῖον -᾿᾿ 
“Ee x5 PA τῆ ὦ \ Pes > 6 A 2 \ 4 
καὶ οὐκ ἔδωκεν αὐτὸν ὃ πατὴρ. αὐτῆς εἰσελθεῖν. ὃ καὶ εἶπεν 
ε A A 
ὁ πατὴρ αὐτῆς “Aéywv εἶπα ὅτι μισῶν ἐμίσησας αὐτήν, 
Ν δῷ ea ἘΝ [οὶ 3 ae I Ν ES meet 
καὶ ἔδωκα αὐτὴν ἑνὶ τῶν EK τῶν φίλων σου" μὴ οὐχὶ ἡ 
LO λ \ ἂρ τὺ δ ε la 9 ~ > A ’ ε Ν > , 
ἀδελφὴ αὐτῆς ἢ νεωτέρα αὐτῆς ayalwrépa ὑπὲρ αὐτήν; 


» , 3 Ν ἀντ κι 3.) 
Εστω δή σοι αντι αυτής. 


δκαὶ εἶπεν αὐτοῖς Σαμψών 


“"Hddapar καὶ τὸ ἅπαξ ἀπὸ ἀλλοφύλων, ὅτι ποιῶ ἐγὼ μετ᾽ 


Ki μὴ κτλ. : Josephus (Ant. V 8 ὃ 6) 
transforms the reply thus — Καὶ ὁ 
Σαμψὼν εἶπεν οὐδὲ γυναικὸς εἶναί τι δο- 
λερώτερον, ἥτις ὑμῖν ἐκφέρει τὸν ἡμέτερον 
λόγο». --- ἠροτριάσατε: cp. iii K. 19:9, 
᾿Αροτριᾶν for ἀροῦν occurs in some 
dozen passages in the LXX. Cp. 
Gen. 45° n. 

19. els ᾿Ασκάλωνα : 1.6. to a Philis- 
tine city at some distance. The thirty 
companions themselves were protected 
by the laws of hospitality. 

20. ἐγένετο. . . ἑνί: became. the 


wife of one. A kau συνῴκησεν ἡ γυνὴ 


Σαμψων τῷ νυμφαγωγῳ αὐτου, os ἦν 
ἑταιρος αὐτοῦ. Jos. Ant. V 8 ὃ 6 καὶ ἡ 
παῖς... συνῆν τῷ αὐτοῦ φίλῳ νυμφο- 
στόλῳ γεγονότι. --- av ἐφιλίασεν : ὧν is 


attracted into the case of φίλων pre- 
ceding. In the Hebrew the pronoun 
isin the singular. Φιλιά ζειν in the LXX 
is constructed with a dative; ii Chr. 
192, 2087: i Esd. 321: Sir. 371. ay 

1. μεθ᾽ ἡμέρας : after some time. — 
ἐν ἐρίφῳ αἰγῶν : ὃ 91. --- ταμεῖον : Gen. 
4880 ῃ, § 10. --- οὐκ ἔδωκεν αὐτόν: R.V. 
‘ would not suffer him.’ 

2. Aéywv εἶπα: ὃ 81. Notice that 
λέγων and εἶπα are treated as parts of 
one verb. — ἀγαθωτέρα ὑπέρ: §§ 12, 94. 

8. Ἤθῳωμαι κτλ.:. I am made 
guiltless once for all as regards the 
Philistines in doing mischief to them. 
—per αὐτῶν : not along with them, 
but in dealing with them. § 93. The 
construction is due to the Hebrew. 


236 SELECTIONS FROM THE SEPTUAGINT 


Judges XV 4 
αὐτῶν tovnpiav.” ‘kat ἐπορεύθη Σαμψὼν καὶ συνέλαβεν 
ld > ’ , » (ὃ ἈΦ ’ 
τριακοσίας ἀλώπηκας, καὶ ἔλαβεν λαμπάδας, καὶ ἐπέστρεψεν 
κέρκον πρὸς κέρκον, καὶ ἔθηκεν λαμπάδα μίαν ἀνὰ μέσον 
τῶν δύο κέρκων καὶ ἔδησεν. “Kal ἐξέκαυσεν πῦρ ἐν ταῖς 
, Ν 3 ’ὕ > A ’ »“ 9 
λαμπάσιν, καὶ ἐξαπέστειλεν ἐν τοῖς στάχυσιν τῶν ἀλλο- 
, a om , : ἣν ν Ἄς ΝΑ , > A 
φύλων. Kal ἐκάησαν ἀπὸ ἅλωνος Kal ἕως σταχύων ὀρθῶν, 


δκαὶ εἶπαν ot ἀλλόφυλοι 


᾿, ὧν 3 ~ Ἁ > , 
καὶ ἕως ἀμπελῶνος καὶ ἐλαίας. 
καὶ εἶπαν ““ Σαμψὼν ὃ νυμφίος τοῦ 


Θ , 9 ὅλ, Q A 3 -~ Ἁ os) 0». 
αμνέει, OTL ε αβεν ΤῊΝ γυναικα αὐυτου Και EOWKEV αυτὴν 


144 , 3 ’ n 3) 
Τὶς ἐποίησεν ταυτα; 


a ἴω 3) \ 
τῷ ἐκ Tov φίλων αὐτοῦ" καὶ ἀνέβησαν ot ἀλλόφυλοι Kat 
‘ ‘ A \ 
ἐνέπρησαν αὐτὴν καὶ τὸν πατέρα αὐτῆς ἐν πυρί. ‘Kat 
5 > A , 66 28 , Ψ ΄ ΄ > 
εἶπεν αὐτοῖς Σαμψών “Kav ποιήσητε οὕτως ταύτην, ὅτι εἰ 
8 


N 9 ὃ , ἐν εἶν ὧν νν , ” Ne en 
μὴν εΚοιΚΉσω ἐν υμιν, και εσχαάτον Κοπτασω. και ἐπατα- 


ἕεν αὐτοὺς κνήμην ἐπὶ μηρόν, πληγὴν μεγάλην καὶ κατέβη 


4. ἀλώπηκας: = ἀλώπεκας. § 11. the man of Timnah, 13? Ἡ, ---τῷ ἐκ 


The Hebrew word may also mean 
‘jackals.’ —képkov πρὸς κέρκον : ἃ lit- 
eral following of the Hebrew, which 
happens to coincide with our idiom. — 
καὶ ἔδησεν : in place of the Hebrew ‘in 
between,’ which A represents here by 
ἐν τῳ μεσῳ. ᾿ 

5. ἐν τοῖς στάχυσιν: § 91]. --- ἀπό 

. καὶ ws... καὶ ἕως : both... 
and...and. § 92. -- ἅλωνος : put by 
the Greek translator for the word ren- 
dered in the R.V. ‘shocks,’ which 
represents an earlier stage of harvest 
work. On the form of the word see 
§ 8. — ως ἀμπελῶνος καὶ ἐλαίας : R.V. 
‘and also the oliveyards.’ The differ- 
ence seems due to the fact that the 
word for yards is often used specially 
of vineyards. 

6. νυμφίος : son-in-law. For this 
meaning cp. ii Esd. 2378 (= Neh. 13%), 
A has here yauBpos. — τοῦ Oapvel: of 


τῶν φίλων αὐτοῦ: R.V. ‘to his com- 
panion.’ Perhaps we should here read 
τῳ —to one of his friends. 

7. ταύτην : feminine for neuter. 
§ 47. Οὕτως looks like a gloss on rav- 
τὴν, one of the two being redundant. 
R.V> ‘ after this manner.’ — ὅτι εἰ μὴν 
ἐκδικήσω ἐν ὑμῖν : (know) that of a 
truth Iwill have my vengeance on you. 
§ 107. On εἰ μήν see ὃ 108. ---ἔσχατον 
κοπάσω : at the last I will cease. Cp. 
Ruth 118 ἐκόπασε τοῦ λαλῆῇσαι πρὸς 
αὐτὴν ἔτι. Samson is careful through- 
out to avoid aggressive action; he 
merely retaliates for wrongs done to 
him. 

8. κνήμην ἐπὶ μηρόν : leg on thigh, 
a literal rendering of the Hebrew, but 
what it meant originally is hard to 
say. For the adverbial accusative cp. 
Dt. δέ πρόσωπον κατὰ πρόσωπον. ---- πλη- 
γὴν μεγάλην : accusative in apposition 


want ee oe 97 eel 


IV. THE STORY OF SAMSON 237 
Judges XV 14 
καὶ ἐκάθισεν ἐν τρυμαλιᾷ τῆς πέτρας Ἢτάμ. "Καὶ 


,ὔ \ 
ἀνέβησαν ot ἀλλόφυλοι καὶ παρενέβαλον ἐν Ἰούδᾳ, καὶ 
’ὔὕ Ν Ss 
ἐξερίφησαν ἐν Λεύε. "Kat εἶπαν ἀνὴρ Ἰούδα “ Εἰς τί ἀνέ 
3 ΄“ > Ἂς 5 ἴω 
Byte ἐφ᾽ ἡμᾶς; καὶ εἶπον ot ἀλλόφυλοι ““Δῆσαι τὸν Σαμ- 
A “A “A A 
ψὼν ἀνέβημεν, Kal ποιῆσαι αὐτῷ ὃν τρόπον ἐποίησεν ἡμῖν. 
11 Ν , (λ ¥ ὃ 9... 5 "ὃ > 
καὶ κατέβησαν τρισχίλιοι ἄνδρες ἀπὸ Ἰούδα εἰς τρυμα- 
Ν ΄, ‘ > A 5 
λιὰν πέτρας “Hrdp, καὶ εἶπαν τῷ Σαμψών “Οὐκ οἶδας ὅτι 
, ε 5 ’ ε aA \ 4 A 3 ’ὔ 
κυριεύσουσιν οἱ ἀλλόφυλοι ἡμῶν, καὶ τί τοῦτο ἐποίησας 
πο Ἂν 29) <7 2 3 a , Coa ’ 3 ’, , 
ἡμῖν ;᾿᾿ καὶ εἶπεν αὐτοῖς Σαμψών ““Ὃν τρόπον ἐποίησάν pot, 
9 Oe $c a $8 19 \ 4 > AGAR , , 
οὕτως ἐποίησα αὐτοῖς. καὶ εἶπαν αὐτῷ “Anoai σε κατέ 
an ὃ A / 3 \ ἐλλ nN 2) 5 @ > A 
βημεν, Tov δοῦναί σε ἐν χειρὶ ἀλλοφύλων.᾽᾽ καὶ εἶπεν αὐτοῖς 
, «ςς 3 ’ ’ ’ ’ 3 3 Mie A 9 
Σαμψών “Ὀμόσατέ μοι μή ποτε συναντήσητε ἐν ἐμοὶ ὑμεῖς. 
13..3 2 5. ae ae AG ME dae 2\\2 ἃ A Qe , 
καὶ εἶπον αὐτῷ λέγοντες “Οὐχί, ὅτι ἀλλ᾽ 7H δεσμῷ δήσομέν 
\ , Ἁ la Ἁ 4 
σε καὶ παραδώσομέν σε ἐν χειρὶ αὐτῶν, καὶ θανάτῳ ov 


᾿ ’ ,ὕ ”? \ Ἂν +2 .4 3 \ , 
θανατώσομέν σε’ και ἔδησαν QUTOV €V δυσὶ καλωδίοις 


καινοῖς, καὶ ἀνήνεγκαν αὐτὸν ἀπὸ τῆς πέτρας ἐκείνης. 
Mai ἦλθον ἕως Σιαγόνος: καὶ οἱ ἀλλόφυλοι ἠλάλαξαν 


to the sentence. — τρυμαλιᾷ : this word 
is used six times in the LXX and once 
in the N.T., in Mk. 10%, where it sig- 
nifies the eye of a needle.—’Hrdp: 
Jos. Ant. V 8 ὃ 8 Airav κατῴκει" πέτρα 
δ᾽ ἐστὶν ὀχυρὰ τῆς ᾿Ιούδα φυλῆς. 

9. ἐξερίφησαν : R.V. ‘spread them- 
selves.’ ὃ 83. Veitch quotes Anth. 
12, 234 for the poetical form ἐρίφη. 
But in the LXX the double or single p 
is a question of Ms. spelling. — Λεύει : 
Hebrew Léchi. 

10. εἶπαν ἀνήρ : a too faithful ren- 
dering of the Hebrew, which employs 
the singular of man after a plural verb 
to denote the inhabitants of a country 
collectively. § 48. 

11. κυριεύσουσιν : R.V. ‘are rulers 
over us.’ Cp. 144, 


12. δοῦναι.... ἐν χειρί: ὃ 91. The 


᾿ meaning is not quite the same as that 


οὗ δοῦναι διὰ χειρός in Gen. 394 2. — μή 
ποτε συναντήσητε : a literal rendering 
of the Hebrew—lest ye fall upon me 
yourselves. Cp. 14 and Ex. 913 ἢ. 

13. ὅτι ἀλλ᾽ 7H: § 109. — καλωδίοις : 
in LXX only here, in 14, and in 161) 2, 
The word is classical. 

14. ἦλθον : Hebrew, ‘he came.’ — 
ἕως Σιαγόνος : 1.6. to the place which 
is reputed to have been so called after 
the exploit which is about to be related. 
See Jos. Ant. V8 § 8. The Hebrew is 
Léchi and the place is the same as that 
which is intended by Λεύει in 9. — ἡλά- 
Aatav . . . αὐτοῦ: R.V. ‘shouted as 
they met him.’ The Hebrew word for 
meet here is different from that trans- 


238 SELECTIONS FROM THE SEPTUAGINT | ' 


Judges XV 15 
Q ὃ > , 3 A i ΑἱΡ ae o/s 
και € PapLov εἰς συναντήῆσιν αὐτου: Και Ὥλατο €7 αὐυτον 
nw J ‘ > 4 ‘ ’ Ν. ἅς Ἂς ’ 
πνευμα Κυρίου, και ἐγενήθη τα καλώδια TQ ἐπι βραχίοσιν 
9 Lal ε \ 4 ἃ > 4 3 4 \ > ’ 
αὐτου WOEL στιππτυον O ἐξεκαύθη εν TUPlL, Και ETAKNOAV 


ἃ 3 la ~ es. “ 9 a“ 15 Ν @ ΄, 
δεσμοὶ αὐτοῦ ἀπὸ χειρῶν αὐτοῦ. καὶ εὗρεν σιαγόνα 
ὄνον ἐκρεριμμένην, καὶ ἐξέτεινεν τὴν χεῖρα αὐτοῦ καὶ ἔλα- 
16 


> ’ δ΄ 2 4 > ccc / ad Ν 
βεν αὐτήν, καὶ ἐπάταξεν ἐν αὐτῇ χιλίους ἄνδρας. καὶ 


εἶπεν Σαμψών 
“ἐ Ἔν σιαγόνι ὄνου ἐξαλείφων ἐξήλειψα αὐτούς, 
9 9 ‘as , na» 3 , , »¥ 39 
ὅτι ἐν τῇ σιαγόνι τοῦ ὄνου ἐπάταξα χιλίους avdpas. 
17 XY 2 4 ε 3 4 Xr ~ \ » ᾿ l4 
καὶ ἐγένετο ws ἐπαύσατο λαλῶν, καὶ ἔρριψεν THY σιαγόνα 
3 A Ν 3 “~ ΝΥ 3 ’ A ’ὔ 5 a“ > ’ 
ἐκ τῆς χειρὸς αὐτοῦ, καὶ ἐκάλεσεν τὸν τόπον ἐκεῖνον ᾿Αναΐ- 
, 10 ae δ ἰδ ΝΣ 
βεσις σιαγόνος. καὶ ἐδίψησεν σφόδρα, καὶ ἔκλαυσεν 
πρὸς Κύριον καὶ εἶπεν “Σὺ εὐδόκησας ἐν χειρὶ δούλου σου 
τὴν σωτηρίαν τὴν μεγάλην ταύτην, καὶ νῦν ἀποθανοῦμαι 
19 


~ dé Ἃ 2 “ 3 Ν ~ > / 9? ἃ 
τῳ ὄίψει καὶ ἐμπεσουμαι ἐν χειρὶ των ἀπεριτμήτων. και 


ἔρρηξεν ὁ θεὸς τὸν λάκκον τὸν ἐν τῇ Σιαγόνι καὶ ἐξῆλθεν 


a jawbone.’? Hebrew Ramath-Léchi 
= Jawbone Hill. Names have been 


lated by συναντᾶν in 12. --- στιππύον : 
ΞΞ- στυππεῖον. Cp. 109: Sir. 219: Is. 


181; Dan, 846, -- δεσμοί: Gen. 4227 ἢ. 

15. ἐκρεριμμένην : the Hebrew here 
has new. On the form of the word 
see § 20. 

16. ἐξαλείφων ἐξήλειψα : the He- 
brew does not here contain the idiom 
which corresponds to this formula, 
but runs thus—‘ With the jaw-bone 
of an ass a heap, two heaps (have I 
slain).’ The Hebrew word for heap 
however is the same as that for ass, so 
that there is a play on words, as though 
one were to say — ‘‘ With the jawbone 
of an ass have I ass-ass-inated them.”’ 

(17. ᾿Αναίρεσις σιαγόνος : the nomi- 
native is right because we have here 
what is known as the suppositio mate- 
rialis of the words. The genitive is 
subjective, ‘‘ the destruction made by 


known to give rise to legends as well 
as legends to names. 

18. ἔκλαυσεν : cp. 16%. Hebrew, 
‘called.’ A has ἐβοησεν. Cp. the double 
meaning of the English cried. — εὐδό- 
κησας : aorist without augment. He- 
brew, ‘thou hast given.’ A édwxas. 
Translate — Thou hast vouchsafed 
through the hand of thy servant. The 
force of the construction εὐδοκεῖν ἐν 
here is different from that in Mt. 317: 
ii Cor. 121°, where it means acquiesce 
in, be pleased with. 

19. ἔρρηξεν τὸν λάκκον : R.V. ‘clave 
the hollow place.’ Ῥτγοϊθρίϊο. ----ἀὐτῆς : 
the feminine may be justified on the 
ground that it agrees with πηγή under- 
stood, but it is probably due merely 
to the presence of a feminine suffix in 


IV. THE STORY OF SAMSON 239 
Judges XVI 8 
9 9 wn 9 Ἁ » Ἁ 39 ’, A A 
ἐξ αὐτοῦ ὕδωρ: Kal ἔπιεν, καὶ ἐπέστρεψεν τὸ πνεῦμα 
αὐτοῦ καὶ ἔζησεν. 
Ν nA 3 la e.. Ὁ > ᾽7 4 an e , 
Πηγὴ τοῦ ἐπικαλουμένου, ἥ ἐστιν ἐν Σιαγόνι, ἕως τῆς Hue 
4 20 δὰ ἣν \ > ‘ 3 ε , 3 
pas ταύτης. καὶ ἔκρινεν τὸν Ἰσραὴλ ἐν ἡμέραις ἀλλο- 
φύλων εἴκοσι ἔτη. ‘Kat ἐπορεύθη Σαμψὼν εἰς Γάζαν, 
καὶ εἶδεν ἐκεῖ γυναῖκα πόρνην καὶ εἰσῆλθεν πρὸς αὐτήν. 
"καὶ ἀνηγγέλη τοῖς Γαζαίοις λέγοντες “Ἥκει Σαμψὼν de.” 
Ἁ 3 4 ‘\ 3 ’ 3. 3 \ ν Ἃ 4 
καὶ ἐκύκλωσαν Kal ἐνήδρευσαν ἐπ᾽ αὐτὸν ὅλην τὴν νύκτα 


ὃ Ν a > V4 \ + > “Ὁ 
ua τοῦτο ἐκλήθη τὸ ὄνομα αὐτῆς 


9 wn , A , \ 3 , ν ‘ , 
ἐν τῇ πύλῃ τῆς πόλεως, καὶ ἐκώφευσαν ὅλην THY νύκτα 
ν » 

λέγοντες “Ἕως διαφαύσῃ ὁ ὄρθρος, καὶ φονεύσωμεν αὐτόν." 

ee ἌΡ. 40 \ y , Wea. 3 
καὶ ἐκοιμήθη Σαμψὼν ἕως μεσονυκτίου: καὶ ἀνέστη ἐν 
, A \ A A A 

ἡμίσει τῆς νυκτός, καὶ ἐπελάβετο τῶν θυρῶν τῆς πύλης 
΄Ὰ ‘ A Ν A 

τῆς πόλεως σὺν τοῖς δυσὶ σταθμοῖς, Kal ἀνεβάστασεν αὐ- 
Ν ἈΝ A“ λ “ Ν “0 δ EEE 9 A Ν > we 

TAS σὺν τῷ μοχλῳ Kal ἔθηκεν ET wWuwY αὐτοῦ, καὶ ἀνέβη 

be Ν Ἁ ΄Ν ~ Lede , , 

ἐπὶ τὴν κορυφὴν Tov ρους Tov ἐπὶ προσώπου Χεβρών, 


the Hebrew. — IInyn τοῦ ἐπικαλου- 
μένου : Hebrew, ‘Spring of the Caller.’ 
As the partridge is known in Hebrew 
as the caller, it has been suggested 
that the name may have originally 
meant Partridge Spring and have had 
its meaning adapted to the story of 
Samson. 

20. καὶ ἔκρινεν κτλ.: this is the 
remark which generally closes the ac- 
count of a ruler. Cp. 127%1414, In 
the story itself Samson is not repre- 
sented as a ruler, but rather as an 
insubordinate subject of the Philistines. 
The next chapter, which ends with 
the same remark, may have come from 
another source, especially as the story 
of Delilah is a duplicate of the story 
of Samson’s Philistine wife. 

1. Téfav: one of the five chief 
cities of the Philistines. 

2. ἀνηγγέλη... λέγοντες : the word 


corresponding to ἀνηγγέλη has slipt out 
from the Hebrew. On the construc- 
tion see § 112, and on the verbal form 
§ 24.— éxadgevorav: literally were dumb. 
Cp. 18% The word occurs eleven 
times in the LXX.—"Ews διαφαύσῃ 
κτλ.: ( Wait) until the morning dawns, 
and letus kill him. Present διαφαύσκειν 
(Polyb.), διαφώσκειν (Hdt.). 

8. μεσονυκτίου: cp. Ruth 3°: Is. 
5910, In Ps. 1186 the word is used ad- 
verbially. — ἐν ἡμίσει τῆς νυκτός : ὃ 62, 
The Hebrew is the same as that which 
has just been represented by μεσονυ- 
xr lov.— T&v θυρῶν τῆς πύλης τῆς πόλεως: 
the doors of the city-gate. — ἀνεβάστα- 
σεν... μοχλῷ: lifted, them up bar 
and all. R.V. ‘plucked them up.’ — 
ἀνέβη : Hebrew, ‘carried them up.’ — 
τοῦ ἐπὶ προσώπου Χεβρών : which faces 
Hebron. It is not necessary to sup- 
pose that Samson carried the gates all 


240 SELECTIONS FROM THE SEPTUAGINT 


Judges XVI 4 
\ » We oer eS 4 ae Bee. \ nA \ 
καὶ ἔθηκεν αὐτὰ ἐκεῖ. Καὶ ἐγένετο μετὰ τοῦτο καὶ 
> / a > ε λ ΄, - Ὁ 5." Θ᾿ ἫΝ Δ λ ὃ ’ 
ἠγάπησεν γυναῖκα ἐν Αλσωρήχ; καὶ ονομα αὐτῃ Δαλειδα. 
5 ἥν ἢ \ eS δε » a * dX 4% Ν 
καὶ ἀνέβησαν πρὸς αὐτὴν οἱ ἄρχοντες τῶν ἀλλοφύλων καὶ 
53 + Myon EY es , > ἡ \ lo 3 ΄, ΓΑΕ. Ν > a 
εἶπαν αὐτῇ ““᾿Απάτησον αὐτόν, Kal LOE ἐν τίνι ἡ ἰσχὺς αὐτοῦ 
ε , ee ΄ ὃ “4 θ ne \ ὃ / Φὸ τς 
ἢ μεγάλη καὶ ἐν τίνι δυνησόμεθα αὐτῳ καὶ ONTOMEV αὐτὸν 
ἴω ἴω oe Ὁ 
τοῦ ταπεινῶσαι αὐτόν: καὶ ἡμεῖς δώσομέν σοι ἀνὴρ χιλίους 
᾿ \ 
καὶ ἑκατὸν ἀργυρίου. ‘Kal εἶπεν Δαλειδὰ πρὸς Σαμψών 
(3 ’ ὃ , 5 4 ε > 4 ε aN \ 5 
Απαγγειλον δή μοι ἐν τίνι ἢ ἰσχύς σου ἡ μεγάλη; Kal ἐν 
’, ὃ θ , A An , 3) 7 ἈΠ ΒΗΝ \ - 4, 
τίνι δεθήσῃ τοῦ ταπεινωθῆναι σε. καὶ εἶπεν πρὸς αὐτὴν 
’ ὼς 5 ᾿ ὃ ΄ ad > ε Ν ld ε A Ν 
Σαμψών “Ἐὰν δήσωσίν με ἐν ἑπτὰ νευρέαις ὑγραῖς μὴ 
ὃ ld a 2 θ la Sy ε e ~ > θ 4 
ιεφθαρμέώναις, καὶ ἀσθενήσω καὶ ἔσομαι ws εἷς τῶν ἀνθρώ- 
99 8 \ 3 ΄ 2 ΟΝ ε + A > , 

πων. καὶ ἀνήνεγκαν αὐτῇ οἱ ἄρχοντες τῶν ἀλλοφύλων 
ε Ν Ν ε Ν ‘ , Ν “8 B.S 3 
ἑπτὰ νευρὰς ὑγρὰς μὴ διεφθαρμένας, καὶ ἔδησεν αὐτὸν ἐν 


the forty miles from Gaza to Hebron: 
still this may be what was intended. 
Cp. Jos. Ant. V 8 § 10 eis τὸ ὑπὲρ XeBpa- 
vos ὄρος φέρων κατατίθησι. ---- καὶ ἔθηκεν 
αὐτὰ ἐκεῖ : not in the Hebrew. 

4. ἠγάπησεν: = ἐφίλησεν. Cp. 15. 
—év ᾿Αλσωρήχ: A has here ἐπι του 
χειμαρρου Lwonx. The Hebrew is 
nahal Sorek. It seems plain that the 
first syllable has somehow disappeared, 
leaving the reading before us. Nahal 
= wady or torrent-valley. — Δαλειδά : 
Hebrew Delilah. Jos. Ant. V 8 § 11 
Δαλίλης τὸ ὄνομα. Josephus assumes, 
perhaps hastily, that the woman was 
a Philistine. We may notice that the 
lords of the Philistines came up to her, 
i.e. from the maritime plain to the hills. 

5. of ἄρχοντες: the Hebrew for 
this is Seranim, which is used only for 
the five princes of the Philistines, and 
is therefore presumably Philistian. It 
has been conjectured that this is the 
same word as τύραννος. It recurs in 
vs. 8, 18, 23, 27, 30, in all which pas- 


sages B renders it, as here, by ἄρχοντες, 
but A by carpara. In i K. 58H, 
64: 12, 16,18 77, 292,67 B also has ca- 
τράπαι. Thisrendering reproduces the 
foreign effect, but is otherwise inap- 
propriate. — δυνησόμεθα αὐτῷ : a result 
of literal translation rather than any 
recognised Greek construction. — δώ- 
σομέν σοι ἀνήρ : ἀνήρ here = each. A 
Hebraism. ὃ 70. As there were five 
lords of the Philistines, the bribe 
amounts to 5500 shekels of silver, or 
275 times the price paid for Joseph. 

7. vevpéais: = veupais. Cp. vy. 9. 
Properly ‘ bowstrings.’ R.V. ‘ withes.’ 
Jos. Ant. V 8 § 11 φάμενος, εἰ κλήμασιν 
ἑπτὰ κτλ. --- ὑγραῖς : literally moist and 


‘so supple —a recognised classical use. 


‘Yypés is a rare word in the LXX. It 
recurs in 8 and is used in its literal 
sense in Job 816; Sir. 3918, — διεφθαρμέ- 
vais: R.V. ‘dried.’—as εἷς τῶν ἀν- 
θρώπων : cp. 17 ws πάντες οἱ ἄνθρωποι: 
Ps. 817 ὡς εἷς τῶν ἀρχόντων. 

8. μὴ διεφθαρμένας : in v. 7 the 








IV. THE STORY OF SAMSON 241 


Judges XVI 18 
os ee ay τὰ τὸν ὃ 29 A 9 ‘6 - a , ‘ 
αὐταῖς: “καὶ τὸ ἔνεδρον αὐτῇ ἐκάθητο ἐν τῷ ταμείῳ, καὶ 
3 A ς( 
εἶπεν αὐτῷ ““᾿Αλλόφυλοι ἐπὶ σέ, Σαμψών "" καὶ διέσπασεν 
A , e ¥ > , , ἴω] 
τὰς νευρέας ὡς εἴ τις ἀποσπάσοι στρέμμα στιππύου ἐν τῷ 
> An > Nf , ‘\ > > , e > Ν > ἐς 
ὀσφρανθῆναι αὐτὸ πυρός, καὶ οὐκ ἐγνώσθη ἡ ἰσχὺς αὐτοῦ. 
\ 5 N : 
“at εἶπεν Δαλειδὰ πρὸς Σαμψών ““᾿Ιδοὺ ἐπλάνησάς pe καὶ 
ἂχ 2 Ν Ν ὡς ey me 
ἐλάλησας πρὸς μὲ ψευδῆ- νῦν οὖν ἀνάγγειλόν μοι ἐν 
, , 2) \ 4 
τίνι δεθήσῃ. “Kat εἶπεν πρὸς αὐτήν “᾽Εὰν δεσμεύοντες 
‘ | 
δήσωσίν με ἐν καλωδίοις καινοῖς οἷς οὐκ ἐγένετο ἐν 
» \ @ ἴω 
αὐτοῖς ἔργον, καὶ ἀσθενήσω καὶ ἔσομαι ὡς εἷς τῶν 
. + 
“kat ἔλαβεν Δαλειδὰ καλώδια καινὰ καὶ 
ὃ 9. 3 3 “ Ἁ Ν » 9 ζ 5 3 ΄ 
ἔδησεν αὐτὸν ἐν αὐτοῖς, καὶ τὰ ἔνεδρα ἐξῆλθεν ἐκ τοῦ 


ταμείου, καὶ εἶπεν ““᾿Αλλόφυλοι ἐπὶ σέ, Σαμψών." καὶ διέ. 
18 


3 ’ ” 
ἀνθρώπων. 


σπασεν αὐτὰ ἀπὸ βραχιόνων αὐτοῦ ὡς σπαρτίον. καὶ 

εἶπεν Δαλειδὰ πρὸς Σαμψών “Ἰδοὺ ἐπλάνησάς με καὶ ἐλά- 
Ν ΦΟΡΩ͂Ν “ > , , 3 id , 99 

Anoas πρὸς ἐμὲ ψευδῆ: ἀπάγγειλον δή μοι ἐν τίνι δεθήσῃ. 

A 3 Ν > , {3 ἈΝ ε , Ν ε \ Ν A 
καὶ εἶπεν πρὸς αὐτήν ““᾿ Ἐὰν ὑφάνῃς τὰς ἑπτὰ σειρὰς τῆς 
A \ a , X ic 
κεφαλῆς μου σὺν τῷ διάσματι Kal ἐνκρούσῃς τῷ πασσάλῳ 
18. Ἰδού: Hebrew, ‘hitherto.’ 


The latter part of the Hebrew word 
for hitherto is the same, apart from the 


hypothetical nature of the sentence 
justifies μὴ διεφθαρμέναις: but here 
we ought certainly to have ov. For 


another clear case of μή for οὐ take 
Sus. 64, 

9. ἔνεδρον : this form is common 
in the LX X, whereas ἐνέδρα occurs only 
in Josh. 87,9: Ps, 92°. -οστρέμμα : in the 
literal sense only here in the LXX. 
Used in a metaphorical sense in iv K. 
15 συνέστρεψεν στρέμμα = made a 
conspiracy. —év τῷ ὀσφρανθῆναι αὐτὸ 
πυρός : when it smelleth the fire. A 
literal translation of the Hebrew. 

12. καὶ τὰ ἔνεδρα... ταμείου : if 
our Hebrew text is correct, this clause 
in the Greek is both wrongly translated 
and comes in the wrong place. A here 
agrees with the Hebrew. 


pointing, as that for behold. — ὑφάνῃς : 
§ 29. --- σειράς : locks, literally chains, 
in which sense the word is used in 
Prov. 57? σειραῖς δὲ τῶν ἑαυτοῦ ἁμαρτιῶν 
ἕκαστος σφίγγεται. Samson’s long hair 
was plaited into seven tails. — διά- 
σματι: = στήμονι, warp. The word 
occurs in Biblical Greek only in this 
context. Delilah was to weave Sam- 
son’s hair into the web she has been 
weaving on her loom, and fix the web, 
with his hair in it, to the wall by 
means of a peg. 

13, 14. καὶ ἐνκρούσῃς . . . ὕφανεν 
ἐν τῷ διάσματι : this passage is absent 
from our Hebrew, but it is needed to 


SELECTIONS FROM THE SEPTUAGINT 

Judges XVI 14 
> X A = % » ae @ A 5 , 3 4 3) 
εἰς τὸν τοῖχον, καὶ ἔσομαι ὡς εἷς τῶν ἀνθρώπων ἀσθενής. 


242 


ra A ‘ae 
“kal ἐγένετο ἐν τῷ κοιμᾶσθαι" αὐτὸν καὶ ἔλαβεν Δαλειδὰ 
Ἀ ε A A “A κεφ An 5 wn A ὕφα 39 ~ 
τὰς ἑπτὰ σειρὰς τῆς αλῆς αὐτοῦ καὶ ὕφανεν ἐν τῷ 
Ν a BY. BA Ν A 
διάσματι καὶ ἔπηξεν TO πασσάλῳ εἰς. τὸν τοῖχον, καὶ εἶπεν 
“«᾿Αλλόφυλοι ἐπὶ σέ, Σαμψών -᾿ καὶ ἐξυπνίσθη ἐκ τοῦ ὕπνου 
3 ~ \ 9 eda Ν ,ὔ “ ε ’ 3 lal 
αὐτοῦ, καὶ ἐξῆρεν τὸν πάσσαλον τοῦ ὑφάσματος ἐκ τοῦ 


“kal εἶπεν Δαλειδὰ πρὸς Σαμψών: “lds λέγεις 


τοίχου. 
6? , 4 ᾽ Ἂ > » ε δί 3 8 a a 
Hyamnka σε, Kal οὐκ ἐστιν ἢ καρὸια σου PET ἐμοῦ; τοῦυτο 
4 . Ἁ ld 
τρίτον ἐπλάνησάς με, Kal οὐκ ἀπήγγειλάς μοι ἐν τίνι ἡ 


Kal ἐγένετο ὅτε ἐξέθλιψεν αὐτὸν 


3 ,ὔ ε ’ὕ 9 
ἰσχύς σου ἢ μεγάλη. 
> , > ial ‘é ‘ ε ’ \ 3 7 
ἐν λόγοις αὐτῆς πάσας τὰς ἡμέρας Kal ἐστενοχώρησεν 
ay \ ἐν , σ Woe a 17, ΝΣ 
αὐτόν, καὶ ὠλιγοψύχησεν ἕως τοῦ ἀποθανεῖν. καὶ ἀνήγ- 
δ λ ΔΊ in Ν A δί 9 ἂν Ἀπ eS 93) ee (ὃ 
γειλεν αὐτῇ τὴν πᾶσαν καρδίαν αὐτοῦ καὶ εἶπεν αὐτῇ “ Σίδη- 
3 > , - Ν ’ Ν bd ν a 3 ’ 
ρος οὐκ ἀνέβη ἐπὶ τὴν κεφαλήν μου, ὅτι ἅγιος θεοῦ ἐγώ 
, 
εἰμι ἀπὸ κοιλίας μητρός μου: ἐὰν οὖν ξυρήσωμαι, ἀπο- 
A Ν 
στήσεται aT ἐμοῦ ἡ ἰσχύς μου, καὶ ἀσθενήσω καὶ ἔσο- 


Beat εἶδεν Δαλειδὰ ὅτι 


ε ’ὔ ε ¥ 2) 
μαι ὡς πάντες ot ἄνθρωποι. 
9 , > “~ an Ν ’ > “Ὁ \ > ’ 
ἀπήγγειλεν αὐτῇ πᾶσαν τὴν καρδίαν αὐτοῦ, καὶ ἀπέστειλεν 
καὶ ἐκάλεσεν τοὺς ἄρχοντας τῶν ἀλλοφύλων λέγουσα ““᾿Ανά- 
βητε ἔτι τὸ ἅπαξ τοῦτο, ὅτι ἀπήγγειλέν μοι τὴν πᾶσαν 
καρδίαν αὐτοῦ "᾿ καὶ ἀνέβησαν πρὸς αὐτὴν οἵ ἄρχοντες τῶν 


5 / \ > ’ Ν 3 4 > Ν oe 
ἀλλοφύλων, καὶ ἀνήνεγκαν τὸ ἀργύριον ἐν χερσὶν αὐτῶν. 


tell the story fully. It seems to have 


dropped out owing to the occurrence — 


of the word corresponding to τῷ διά- 
σματι both at the beginning and end 
of it. 

14. els τὸν τοῖχον : not in the He- 
brew. — ἐξῆρεν. . . τοίχου : carried 
away the peg of the web from the wall. 
R.V. ‘plucked away the pin of the 
beam, and the web.’ 

16. ἐστενοχώρησεν αὐτόν : Josh. 
174%; Is, 2829, 4019: iv Mac, 111 τὸ 


πνεῦμα στενοχωρούμενος : ii Cor. 48, 622. 
-- ὠλιγοψύχησεν: the subject here 
changes to Samson. ᾿Ολιγοψυχεῖν oc- 
curs ten or eleveh times in the LXX, 
but corresponds to the same Hebrew as 
here only in Nb. 21*: Jdg. 1016 (A). 
It occurs in the Flinders Petrie Papyri 
(Swete Introd. p. 292). 

17. τὴν πᾶσαν καρδίαν: § 46. — 
ἅγιος θεοῦ : a translation of Hebrew 
nazir, Which A here represents by 
ναζειραιος, 188 ἢ, 





IV. THE STORY OF SAMSON 243 
Judges XVI 25 
0 peer ΄, \ Ν A 
Mat ἐκοίμισεν Δαλειδὰ τὸν Σαμψὼν ἐπὶ τὰ γόνατα αὐτῆς, 
Ν 5 (λ 5», ὃ \ ΕῚ 4 A ε ἃς Ἀ A 
καὶ ἐκάλεσεν ἄνδρα καὶ ἐξύρησεν τὰς ἑπτὰ σειρὰς τῆς 
A a \ »+ “A 
κεφαλῆς αὐτοῦ" καὶ ἤρξατο ταπεινῶσαι αὐτόν, καὶ ἀπέστη ἡ 
4A > 
“kat εἶπεν Δαλειδά ““᾿Αλλόφυλοι 
Book ’ > , 39 \ 3 ’ θ 3 Νπ 4 > lal \ 
ἐπὶ σέ, Σαμψών. καὶ ἐξυπνίσθη ἐκ τοῦ ὕπνου αὐτοῦ καὶ 
5 > ε wa ἈΝ 9 
εἶπεν “᾿Ἐξελεύσομαι ws ἅπαξ καὶ ἁπαξ, καὶ ἐκτιναχθή- 
37) \ » ψ > χὰ 
σομαι"᾽ καὶ αὐτὸς οὐκ ἔγνω ὅτι ἀπέστη ὁ κύριος ἀπάνωθεν 


3 Ν 3 ἴω | 9 ἴω 
ισχὺυς αὐτου AT AUVUTOUV. 


αὐτοῦ. “᾿ καὶ ἐκράτησαν αὐτὸν οἱ ἀλλόφυλοι Kal ἐξέκοψαν 
ἈΝ 3 Ν Ρ] a) ‘\ ’ + O45. > , Ν 
τοὺς ὀφθαλμοὺς αὐτοῦ, καὶ κατήνεγκαν αὐτὸν εἰς Γάζαν καὶ 
3 “ὃ Fv Ἂς 5 “ὃ λ ’ Ν > 3 ’ 3 
ἐπέδησαν αὐτὸν ἐν πέδαις χαλκείαις: καὶ ἣν ἀλήθων ἐν 
¥ a ὃ ’ 92 Ν » Ν A A 
οἴκῳ τοῦ δεσμωτηρίου. καὶ ἤρξατο θρὶξ τῆς κεφαλῆς 
9 »2λ , A b] - 
αὐτοῦ βλαστάνειν, καθὼς ἐξυρήσατο. 
» nw A 
Καὶ ot ἄρχοντες τῶν ἀλλοφύλων συνήχθησαν θῦσαι 
θυσίασμα μέγα τῷ Δαγὼν θεῷ αὐτῶν καὶ εὐφρανθῆναι, καὶ 
εἶπαν “Ἔδωκεν ὁ θεὸς ἐν χειρὶ ἡμῶν τὸν Σαμψὼν τὸν ἐχθρὸν 
ε ὅν, 5383 94 Ν 75 > NX ε , Ve ‘ Ν 
ἡμῶν. καὶ εἶδαν αὐτὸν ὁ λαός, καὶ ὕμνησαν τὸν θεὸν 
9 lal 9 (44 “ὃ ε θ ἈΝ ε “A \ > A > e ~ 3 Ἁ 
αὐτῶν ὅτι “ Παρέδωκεν ὁ θεὸς ἡμῶν τὸν ἐχθρὸν ἡμῶν ἐν χειρὶ 
ἡμῶν, τὸν ἐρημοῦντα τὴν γῆν ἡμῶν καὶ ὃς ἐπλήθυνεν τοὺς 
’ ε a! TF 95 x. 9 3 4 ε δί 7 A 
τραυματίας ἡμῶν. καὶ ὅτε ἠγαθύνθη ἡ καρδία αὐτῶν, 
καὶ εἶπαν “Καλέσατε τὸν Σαμψὼν ἐξ οἴκου φυλακῆς, καὶ 
’ 3 , ε ~ 99 \ 3 ’ Ἁ ‘\ > x 
παιξάτω ἐνώπιον ἡμῶν. καὶ ἐκάλεσαν τὸν Σαμψὼν ἀπὸ 
οἴκου δεσμωτηρίου, καὶ ἔπαιζεν ἐνώπιον αὐτῶν" καὶ ἐρά- 





20. ὡς ἅπαξ καὶ ἅπαξ: no Greek 
phrase, but due to literal translation. 
A has καθως ae. Cp. 20°31; 1 K, 319, 
2075 : 1 Mac. 3° ὡς ἅπαξ καὶ dis. — ἐκτι- 
ναχθήσομαι : passive in middle sense. 
§ 85. 

21. χαλκείαις : ὃ 35.— ἣν ἀλήθων : 
to turn the hand-mill was the work of 
the lowest slaves. 

22. καθὼς ἐξυρήσατο : R.V. ‘after 
he was shaven.’ § 83. 

23. Aayéy: Dagon, who used to 


be considered a fish-god, is regarded 
by modern scholars as acorn-god. On 
him cp. i K. 5'-5: i Mac. 1088, §,—6 
θεός : 1.6. Dagon. Hebrew, ‘ our god.’ 

24. εἶδαν : ὃ 18. 

25. ὅτε ἠγαθύνθη κτλ. : R.V. ‘ when 
their hearts were merry.’ ᾿Αγαθύνειν 
is common in the LXX. For the 
meaning to cheer, cp. 18°, 19% % 22; Ruth 
37: ii K. 1378: Eccl. 119, --- παιξάτω : 
the more classical form of the aorist 
is ἔπαισα. ---- καὶ ἐράπιζον αὐτόν : not 


244 SELECTIONS FROM THE SEPTUAGINT 


Judges XVI 26 
δ΄ τὼ Ν » > ἢ ΘΝ 4 A , 

πιζον αὐτόν, Kal ἔστησαν αὐτὸν ava μέσον τῶν κιόνων. 

45> A nw 

eat εἶπεν Σαμψὼν πρὸς τὸν νεανίαν τὸν κρατοῦντα THY 

al Ἀ la Ν 9 φ 

χεῖρα αὐτοῦ “"Ades με καὶ ψηλαφήσω τοὺς κίονας ἐφ᾽ οἷς 
\ >.> 

ὁ οἶκος στήκει ἐπ᾽ αὐτούς, Kal ἐπιστηριχθήσομαι ἐπ᾽ αὐ- 


> 
Tous.’ at 


3 »“ ΄“ Ν A 

καὶ 6 οἶκος πλήρης τῶν ἀνδρῶν καὶ τῶν γυναι- 
~ Ἧς 9 “ 4 ε ¥ “Ὁ 39 £ ‘\ > \ 
κῶν, καὶ ἐκεῖ πάντες ol ἄρχοντες TOV ἀλλοφύλων, καὶ ἐπὶ 
τὸ δῶμα ὡς ἑπτακόσιοι ἄνδρες καὶ γυναῖκες οἱ θεωροῦντες 
ἐν παιγνίαις Σαμψών. “Kal ἔκλαυσεν Σαμψὼν πρὸς Κύριον 

A > (ς 3 ὃ “ , , θ ὃ ’ὔὕ wn 4 SS. 2 
καὶ εἶπεν “᾿Αδωναῖε Κύριε, μνήσθητι δή μου νῦν καὶ ἐνίσχυ- 
’ ¥ Ν ν ΄ ’ \ > 4, > 7 
σόν με ἔτι TO ἅπαξ τοῦτο, θεέ: Kal ἀνταποδώσω ἀνταπό- 
δοσιν μίαν περὶ τῶν δύο ὀφθαλμῶν μου τοῖς ἀλλοφύλοις. 
A a 
*kal περιέλαβεν Σαμψὼν τοὺς δύο κίονας τοῦ οἴκου ἐφ᾽ οὕς 
ὁ οἶκος ἱστήκει, καὶ ἐπεστηρίχθη ἐπ᾽ αὐτούς, καὶ ἐκράτησεν 

a ~~ ~ ~~ ~ nw > 
ἕνα τῇ δεξιᾷ αὐτοῦ καὶ ἕνα TH ἀριστερᾷ αὐτοῦ. ἣ“᾿ καὶ εἶπεν 
t 4 t t 

Ν 3) Ν 
Σαμψών ““᾿Αποθανέτω ψυχή μου μετὰ ἀλλοφύλων -᾿᾿ καὶ ἐβά- 
σταξεν ἐν ἰσχύι, καὶ ἔπεσεν ὁ οἶκος ἐπὶ τοὺς ἄρχοντας καὶ 
ἐπὶ πάντα τὸν λαὸν τὸν ἐν αὐτῷ: καὶ ἦσαν οἱ τεθνηκότες 
ἃ Ψ ’ Ν 3 A 4 > ~ fd x a 
ovs ἐθανάτωσεν Σαμψὼν ἐν τῷ θανάτῳ αὐτοῦ πλείους ἢ ovs 


in the 


Hebrew. On the spelling cp. 
159 n. 

26. στήκει: § 27.— ἐπιστηριχθή- 
σομαι: § 85. 

27. ἐπὶ τὸ δῶμα : ὃ 95. — θεωροῦν- 
τες ἐν : looking on αἴ. § 98. 

28. ἔκλαυσεν : 1618. ῃ. ---᾿ Αδωναῖε 
Κύριε: A has here Κύριε Κύριε; see 
138 n. Perhaps the second translator 
avoided the term ‘Adwvaie as having 
misleading associations for Greek ears. 
The Syrian god Thammuz had ever 
since the fifth century B.c. been wor- 
shipped by the Greeks under the name 
“Adwus, derived from the title Adon 
(Lord) by which his Semitic worship- 
pers addressed him. Ausonius ( Zpi- 


gram 49) mentions Adoneus as a 
nether-world title of Bacchus. The 
name got confused with the Greek 
᾿Αϊδωνεύς. ---- θεέ: § 4. ----τῶν δύο ὀφθαλ- 
μῶν: ὃ 14. 

29. τοὺς δύο κίονας: R.V. ‘ the two 
middle pillars.’ A supplies the miss- 
ing word — rods δύο στύλους τοὺς μέσους. 
Josephus (Ant. V 8 § 12) says paren- 
thetically —olkos δ᾽ ἣν δύο κιόνων ore- 
γόντων αὐτοῦ τὸν ὄροφον. --- ἱστήκει: 
§ 857. -- καὶ ἐκράτησεν : not in the He- 
brew. —éva .. . καὶ ἕνα: noone who 
was writing Greek as Greek could here 
avoid τὸν μέν. . . τὸν δέ. ὃ 39. 

30. ἐβάσταξεν: A εκλεινεν. 
‘bowed himself.’ 


R.V. 





IV. THE STORY OF SAMSON 245 
Judges XVI 31 


ἧς “~ “A la! 
ἐθανάτωσεν ἐν TH ζωῇ αὐτοῦ. "Kai κατέβησαν οἱ ἀδελ- 
πα κα, en eae a \ 2 A a oa, 
φοὶ αὐτοῦ καὶ ὁ οἶκος τοῦ πατρὸς αὐτοῦ, Kal ἔλαβον αὐτὸν 
Ἐν ὦ ld bs ee. aj δ΄' t aah ’ es Ν 3 ‘\ 
καὶ ἀνέβησαν καὶ ἔθαψαν αὐτὸν ava μέσον Σαραὰ Kal ava 
, 3 \ an , A Ἂς ΗΝ 
μέσον ᾿Εσθαλαὸλ ἐν τῷ τάφῳ Μανῶε τοῦ πατρὸς αὐτοῦ. 
Ν aN ¥ Be eX \ ¥ » , 
καὶ αὐτὸς ἔκρινεν τὸν ᾿Ισραὴλ εἴκοσι ἔτη. 





δ: 








N 
Υ 
4 
4 
; 
¥ 
‘ 





INTRODUCTION TO THE STORY OF DAVID 
AND GOLIATH 


WHILE the death of Samson has in it all the elements of a Greek 
tragedy, the combat between David and Goliath breathes the very 


_ spirit of Epic poetry. The resemblance of Goliath in all respects to 


a Homeric hero is striking. We might call him an Ajax depicted 
from the Trojan point of view. 

The slaying of giants is the delight of the infancy both of the 
individual and of the race. In the nursery we are told of Jack the 
Giant-killer, while in the Odyssey we read the adventures of Ulysses 
among the Lestrygons and the Cyclopes, which have their manifest 
echo in the story of Sindbad the Sailor in the Arabian Nights. Older 
than all these is an Egyptian story of a fight with a giant, which 
dates from the XIIth Dynasty, and is therefore some 1900. years 
earlier than the time of David. 

But there are giants and giants. It was a Peripatetic doctrine 
that a difference in degree may constitute a difference in kind. 
Thus a ship, according to Aristotle, will not be really a ship, if it is 
either a span long or two stades. In the same way, though man is 
defined merely as a rational animal, yet inches have a good deal to 
do with our feeling of a common humanity. The giant that is to 
come home to us as a fellow-creature, whom we can either hate or love, 
must not go beyond all bounds. He must not be like the giant that 
met the children of Israel in the wilderness, of whom the Talmud 
has to tell—how Moses, being himself a strapping fellow thirty feet 
high, took a sword thirty feet long, and, making a leap of thirty feet 
into the air, just managed to nick that giant in the knee and bring 
him sprawling helpless to the ground. A giant like that we may 
dread, as we might some elemental force, but we cannot properly hate 
him, as we are expected to do in the case of a giant — 

καὶ yap θαῦμ᾽ ἐτέτυκτο πελώριον, οὐδε ἐῴκει 

ἀνδρί γε σιτοφάγῳ, ἀλλὰ fiw ὑλήεντι (Hom. Od. ΤΧ 190, 191). 
1 Budge History of Egypt Ul, p. 8. 
247 


248 SELECTIONS FROM THE SEPTUAGINT 


Now Goliath, especially as depicted in the Septuagint, is a giant 
within quite reasonable limits. In his braggart defiance of ‘the 
armies of the living God’ he reminds us of the huge Gaul who stood 
insulting the might of Rome, until Torquatus slipped under his targe 
and stabbed him with his short blade (Liv. VII 9, 10), or of that 
other champion of the same race, whom Valerius Corvinus despatched 
with the aid of the heaven-sent raven (Liv. VII 26). 

The Hexateuch is full of references to races of extraordinary 
stature that inhabited Canaan before and at the time of the Israel- 
itish invasion. It was the report which the spies brought of these 
giant forms that chiefly daunted the people and made them plot a 
return to Egypt (Nb. 14*) —‘ And there we saw the giants, the sons 
of Anak, which come of the giants; and we were in our own sight 
as grasshoppers, and so we were in their sight’ (Nb. 13°). But their 
bulk does not seem to have helped these people to survive in the 
struggle for existence. The Emim, ‘a people great and many and 
tall as the Anakim’ (Dt. 2”) were driven out by the Moabites; and 
the Zamzummim, who are similarly described, were in like manner 
dispossessed by the Ammonites (Dt. 2%: cp. Gen. 14°); Og, the 
king of Bashan, notwithstanding the dimensions of his bedstead, 
fell an easy prey to the Israelites under Moses; and the children of 
Anak themselves, who dwelt about Hebron (Nb. 12”: Josh. 15%, 21%), 
were utterly destroyed by Joshua out of the land of the children of 
Israel.’ ‘Only in Gaza, in Gath, and in Ashdod’ we are told in this 
context ‘did some remain’ (Josh. 11”). Of this stock evidently 
sprung Goliath and the others who ‘were born to the giant in 
Gath’ (ii 8. 21”). 

In the account of the introduction of Saul to David it is more 
than usually manifest that two different narratives are mixed up. 
In the one David is known and loved of Saul before his combat with 
Goliath (i 8. 16”), in the other Saul asks Abner who he is, when he 
sees him going forth against the Philistine (175); in the one David 
on his first introduction to Saul is already ‘a mighty man of valour 
and a man of war and prudent in speech’ (16"), in the other he is a 
mere stripling (17); in the one he is Saul’s armour-bearer (105) and 
presumably on the field in that capacity, in the other he comes up 
unexpectedly from the country (17). The additional touch of 


1 Josh. 1121. The feat is ascribed to Caleb in 1514, 








INTRODUCTION TO STORY OF DAVID AND GOLIATH 249 


romance imparted to the story by the extreme youth of the hero has 
made the latter version predominate, not only in our minds, but in 
that of the Biblical editor, who seems to have adapted his language 
toit. Josephus attempts to harmonise the two by saying that, when 
the war broke out with the Philistines, Saul sent David back to his 
father Jesse, being content with the three sons of the latter whom 
he had in his army (Ant. VI 9 ὃ 3). This however does not help us 
over the difficulty of Saul being represented as not knowing David 
at the time of the combat, which has had to be accounted for as a 
consequence of mental derangement. 

To us at present the matter is considerably simplified by the fact 
that the Seventy themselves (or, more properly, the translator of this 
book) seem to have made a bold essay at the work of higher criti- 
cism. The Vatican manuscript of the Septuagint contains the account 
of David being sent for to play on the harp to Saul, but it does not 
contain 16”*',in which David is introduced as a new character 
making his first entry on the scene, nor does it contain 17%-18°, which 
cohere with 16”*', but not with the story of the harp playing. Of 
course the reason why the Seventy give only one account may be that 
they had only one account to give: but there seems to be some reason 
to believe that they deliberately suppressed one version of the story 
with a view to consistency. But this question had better be left to 
the Higher Critics. This much however is evident to the least in- 
structed intelligence, namely that the omission of 16“ improves the 
sequence of the story as much as it impairs its picturesqueness. 
David was left in attendance on Saul in 16” and can be made to 
speak to him in 17” without further introduction. His words of 
encouragement follow suitably on the statement in 16" that Saul 
and all Israel were dismayed. 

The omissions of the Vatican manuscript are supplied in the 
Alexandrian, but the translation presents the appearance of being by 
another hand from that of the rest of the book. Thus in v. 19 
ἐν τῇ κοιλάδι τῆς δρυός is used for ἐν τῇ κοιλάδι Ἤλά of 21°; in v. 23 
again the strange expression ἀνὴρ ὃ ἀμεσσαῖος takes the place οὗ ἀνὴρ 
δυνατός in 17* (cp. 6 δυνατὸς αὐτῶν 1751) ; while Φιλιστιαῖος is employed, 
instead of ἀλλόφυλος as in 21. 

The story of David and Goliath represents the battle of Ephes- 
Dammim as a mere rout of the Philistines after their champion had 


250 SELECTIONS FROM THE SEPTUAGINT 


been slain. Yet there are passages in the Bible which have been 
thought to set the matter in a different light. The Pas-Dammim of 
i Chr. 11" can hardly be any other place than the Ephes-Dammim of 
iS. 17], with which the margin of the Revised Version identifies it. 
Now at Pas-Dammim ‘the Philistines were gathered together to 
battle, where was a plot of ground full of barley; and the people 
fled from before the Philistines’ (i Chr. 11°: ep. ii 5. 23”). But 
David and his three mighty men ‘stood in the midst of the plot and 
defended it and slew the Philistines; and the Lord saved them by a 
great victory.’ But, though the place of this incident is the same 
with that of the slaying of Goliath, the time seems altogether differ- 
ent, the battle of the barley-plot belonging to the period when David . 
was ‘in the hold.’+ The account of David’s mighty men given in 
ii S. 285: and in i Chr. 11” looks like a fragment of genuine his- 
tory, perhaps drawn from the records of Jehosaphat the son of 
Ahilud, who was official chronicler to David and Solomon (ii 8. 8%, 
20%: 1 K. 4°). A union of this with the story of David and Goliath 
seems illegitimate. The latter belongs to the realm of romance: its 
date is of all time and no time. David, the ruddy and comely youth, 
will remain for ever the slayer of Goliath, just as William Tell, in 
spite of the Reverend Baring-Gould, will always have shot the apple 
off his son’s head. It is best to leave the matter so. Indeed, if we 
began to treat the story as sober history, we might be driven to the 
conclusion that David never slew Goliath at all. For in ii 8. 12" we 
have the statement that ‘Goliath the Gittite, the staff of whose 
spear was like a weaver’s beam,’ was slain by one El-hanan of Beth- 
lehem. Professor Kirkpatrick in his commentary on this passage 
says —‘ There is no difficulty in supposing that another giant, beside 
the one slain by David, bore the name of Goliath.’ St. Jerome how- 
ever found so much difficulty about this that he boldly identified 
El-hanan with David. The passage in which this disconcerting 
statement is contained (ii 8. 21”) has no connexion with its con- 
text and looks like another fragment of the official chronicle, from 
which we have supposed the list of David’s mighty men to have been 
drawn. There are four giants mentioned, of whom Goliath is one, 
and each of these has his own slayer. Then the fragment concludes 
with these words —‘ These four were born to the giant in Gath; and 


1 i.e. the cave of Adullam. iS. 2214: ii S, 231814, 





INTRODUCTION TO STORY OF DAVID AND GOLIATH 251 


they fell by the hand of David, and by the hand of his servants.’ 
David then, as a matter of fact, would seem to have slain Goliath 
not directly and in his own person, but on the principle of —Qui 
facit per alium facit per se, just as Cesar says that he cut to 
pieces the Tigurini on the banks of the Sadne, whereas Plutarch and’ 
Appian let us know that it was his lieutenant Labienus who did so, 
or rather, if we are going to be exact, the soldiers under him. 


V. THE STORY OF DAVID AND GOLIATH 


i Kings XVII 
1 K 4 ’ 53 λλ , λ Ἀ λ Ν 5 Aa Φ 
αι συναγουσιν a Ogu Ol Tas παρεμβο ας. AUTWY εις 


’ὔ’ \ 4 > Ν θ “Ὁ 3 ὃ 4 ΝῚ 
πόλεμον, καὶ συνάγονται εἰς Σοκχὼθ τῆς ᾿Ιδουμαίας, καὶ 
, > \ , Ν \ > Ν 4 3 ‘ 
παρεμβάλλουσιν ava μέσον Σοκχὼθ Kat ava μέσον ᾿Αζηκα 
ao 7 
φερμέμ. 
~ ’ \ rd 
καὶ παρεμβάλλουσιν ἐν τῇ κοιλάδι: αὐτοὶ παρατάσσον- 
δ καὶ ἀλλόφυλοι 
ν 53 οἷ A » 3 “ \ 3 Ἂν ν - fem 
ἵστανται ἐπὶ τοῦ ὄρους ἐνταῦθα, καὶ ᾿Ισραὴλ torataL ἐπὶ 
καὶ ἐξῆλθεν 
ἀνὴρ δυνατὸς ἐκ τῆς παρατάξεως τῶν ἀλλοφύλων, Γολιὰθ 


"καὶ Σαοὺλ καὶ οἱ ἄνδρες Ἰσραὴλ συνάγονται 

ται εἰς πόλεμον ἐξ ἐναντίας ἀλλοφύλων. 
ἌΝ 3 a , 2S , 5. ae 

τοῦ ὄρους ἐνταῦθα, κύκλῳ ἀνὰ μέσον αὐτῶν. 


» 3 A 3 , ν > A ’ v4 Ἀ 
ονομα αὕτῳ,; ἐκ Γέθ. ὕψος αὐτοῦ τεσσάρων πήχεων καὶ 


1. ἀλλόφυλοι : = Φυλιστίειμ ; cp. 
Jdg. 141, Josephus calls them Πα- 
λαιστῖνοι. ---- παρεμβολάς : here armies. 
Jdg. 1825 ῃ, ---Ἰδουμαίας: a mistake 
in the Greek text for ᾿Ιουδαίας. R.V. 
‘which belongeth to Judah.’ —’Edep- 
pép.: a corruption for ‘in Ephes-Dam- 
mim.’ A has εναφεσδομμειν. The mean- 
ing of the name is ‘ boundary of blood.’ 

2. αὐτοί: not a translation of a 
corresponding Hebrew pronoun, but 
due to a misreading of the word ren- 
dered in our version ‘of Elah.’ The 
Vale of the Terebinth was a pass run- 
ning up from the Philistine plain into 
the highlands of Judah. 

8. ἐνταῦθα. . . ἐνταῦθα: a classi- 
cal writer would have balanced these 
clauses by μέν and δέ. Cp. Josh. 822 
οὗτοι ἐντεῦθεν καὶ οὗτοι ἐντεῦθεν. Jdg. 
1029 n. — κύκλῳ ἀνὰ μέσον αὐτῶν: He- 


brew ‘and the valley between them.’ 
A και o aviwy ava μεσον αὐτων. We 
may surmise that κύκλῳ is a corruption 
for καὶ ὁ αὐλών. 

4. ἀνὴρ δυνατός: R.V. ‘a cham- 
pion.’ The word in the original seems 
to mean ‘man of the space between 
the two lines’ (μεταίχμιον). ---- παρα- 
τάξεως : παράταξις = Latin acies occurs 
in Attic authors, but came into more 
frequent use in Hellenistic Greek.— 
τεσσάρων πήχεων καὶ σπιθαμῆς : ἃ cubit 
is roughly a foot and a half, and ἃ span 
is half a cubit. According to this state- 
ment then Goliath would have been 
six feet nine inches high. Josephus 
(Ant: VI 9 ὃ 1) agrees with the LXX 


.--- ἣν yap πηχῶν τεσσάρων καὶ σπιθαμῆς. 


But the Hebrew text raises his stature 
to six cubits and a span, which would 
make him nine feet nine inches. 


252 


a 
“Ἄς a 


τς EP nm gine ως 
ΜΟΎ. ar 


V. THE STORY OF DAVID AND GOLIATH 253 
1 Kings XVII 8 
~ ε A ~ ΄“ ΄ν 
σπιθαμῆς. "Kat περικεφαλαία ἐπὶ τῆς κεφαλῆς αὐτοῦ, 
Ν θ , ε ὃ Ν fe 3 ὃ ὃ , Ve Ν 
καὶ θώρακα ἀλυσιδωτὸν αὐτὸς ἐνδεδυκώς, καὶ ὁ σταθμὸς 
~ 4 > a ’ ’ ’ “A Ἁ ’ 
τοῦ θώρακος αὐτοῦ πέντε χιλιάδες σίκλων χαλκοῦ καὶ σιδύή- 
\ A ~ A A Cal 
pov: “καὶ κνημῖδες χαλκαῖ ἐπάνω τῶν σκελῶν αὐτοῦ, καὶ 
‘ ~ A ἴω 
ἀσπὶς χαλκῆ ἀνὰ μέσον τῶν ὦμων αὐτοῦ" ‘kal ὁ κοντὸς 
wn ὃ , 3 Cal ε Ν 7 ε , A e , 
τοῦ δόρατος αὐτοῦ ὡσεὶ μέσακλον ὑφαινόντων, καὶ ἡ λόγχη 


3 A ε ’ ’ Ν ε » A 4 
αὐυτου ἑξακοσίων σίκλων σιδήρου" καὶ O ALP@vV Ta oma 






nol i 


Ln eo 


αὐτοῦ προεπορεύετο αὐτοῦ. 


5. περικεφαλαία : a Hellenistic word 
used by Polybius and also by St. Paul 
(i Th. ὅδ; Eph. 617). It occurs eleven 
times in the LXX. The words ‘of 
brass’? do not appear in the Greek, 
perhaps because they are implied by 
the use of περικεφαλαία, just as cassis 
in Latin implies that the helmet is of 
metal; but in verse 38 we have χαλ- 
κῆἣῆν added. — ἁλυσιδωτόν: Ex. 282% 24; 
i Mac. 6% τεθωρακισμένους ἐν ἁλυσιδω- 
τοῖς. ----αὐτός : not to be explained by 
any niceties of Greek scholarship, but 
due to the presence of the pronoun 
‘he’ at this point in the Hebrew. — 
πέντε χιλιάδες σίκλων : about 157 
pounds avoirdupois. —otkrwv: shekel 
is usually thus represented in the 
LXX, though it is not uncommon to 
find δίδραχμον used for it, as in Gen. 


τ 231; Dt. 2229: ii Esdr. 1515, Σίγλος is 


used by Xenophon (Anab. 1 5 § 6) for 
a Persian coin of the value of 734 Attic 
obols.— kal σιδήρου: not in the He- 
brew, according to which the cham- 
pion’s defensive armour is of bronze 
and his spear-head only of iron. This 
closely agrees with the use of the metals 
as represented in the Iliad, where 
bronze is the material in common use 
for armour and weapons, while iron, 
though not unknown, is (at least in the 


8 Ἁ 5 ’ \ > Ὁ 
καὶ ἀνέστη καὶ ἀνεβόησεν 


earlier strata of the Homeric poetry) 
rare and exceptional. 

6. ἀσπὶς χαλκῆ: this is intrinsi- 
cally more probable than the Hebrew 
reading, which makes Goliath have a 
‘javelin’ of brass between his shoul- 
ders, but it leaves his armour-bearer 
nothing to carry. What seems needed 
here, to complete the account of his 
equipment, is a mention of the sword 
which is referred to in verses 45 and 
51. This, if he were armed in Homeric 
fashion, would be suspended by a strap 
passing over one shoulder. Cp. Jl. II 
45 — 
dude δ᾽ ἄρ᾽ ὥμοισιν βάλετο ξίφος ἀργυ- 

ρόηλον. 

7. κοντός: this word in classical 
Greek means a punt-pole (éalled a 
quant on the Norfolk Broads at this 
day), as in Eur. Alc. 254. In later 
Greek it means a spear-shaft. Cp. Ezk. 
399. Vegetius speaks of conti mis- 
sibiles (p. 140 1. 4, ed. Lang) and 
uses contati for horsemen armed with 
lances. — μέσακλον : only here, at least 
in this form. See L.& S. The Hebrew 
is the same which is rendered elsewhere 
ὡς ἀντίον ὑφαινόντων ii K. 21%: i Chr. 
1123, 205. — ἑξξακοσίων σίκλων: about 
nineteen pounds. —6 αἴρων: Gen. 
4523 n, 


254 SELECTIONS FROM THE SEPTUAGINT 


i Kings XVII 9 
> \ 4 > A Ν > > “ {ς f. 3 4 
εἰς τὴν παράταξιν ᾿Ισραὴλ καὶ εἶπεν αὐτοῖς “Τί ἐκπορεύεσθε 
A 0 ’ 3 5 ’ ε A > 5 ’ὔ 5 
παρατάξασθαι πολέμῳ ἐξ ἐναντίας ἡμῶν; οὐκ ἐγώ εἰμι 
ἀλλόφυλος, καὶ ὑμεῖς Ἔβραϊοι καὶ Σαούλ; ἐκλέξασθε 
ε ΟΕ OS \ , N est. sat ee. a 
ἑαυτοῖς avopa Kal καταβήτω πρὸς μέ' “καὶ ἐὰν δυνηθῇ 
πρὸς ἐμὲ πολεμῆσαι καὶ ἐὰν πατάξῃ με, καὶ ἐσόμεθα ὑμῖν 
> ὃ 4 3 δὲ 9 Ν ὃ ‘al Ν ’, > / » 
εἰς δούλους: ἐὰν δὲ ἐγὼ δυνηθῷ καὶ πατάξω αὐτόν, ἔσεσθε 
ἡμῖν εἰς δούλους καὶ δουλεύσετε ἡμῖν. Kai εἶπεν ὃ ἀλλό- 
(ς 3 δ ae a ea ἜΣ \ , 3 \ , 
φυλος ““᾿Ιδοὺ ἐγὼ ὠνείδισα τὴν παράταξιν Ἰσραὴλ σήμερον 
ἐν τῇ ἡμέρᾳ ταύτῃ" δότε μοι ἄνδρα καὶ μονομαχήσομεν 
ἀμφότεροι. 1 
ῥήματα τοῦ ἀλλοφύλου ταῦτα, καὶ ἐξέστησαν καὶ ἐφοβή- 
δ Καὶ εἶπεν Δαυεὶδ πρὸς Σαούλ ““ Μὴ 


ΕΝ A 
‘kal ἤκουσεν Σαοὺλ καὶ πᾶς Ἰσραὴλ τὰ 


θησαν σφόδρα. 
Ἁ , ’ la) ’ See » eee ε “ , 
δὴ συνπεσέτω καρδία τοῦ κυρίου μου ἐπ᾽ αὐτόν: ὁ δοῦλός 
, Ν , Ν 4% ΄ ΄ 2) 

σου πορεύσεται καὶ πολεμήσει μετὰ τοῦ ἀλλοφύλου τούτου. 
δ καὶ εἶπεν Σαοὺλ πρὸς Δαυείδ “Οὐ μὴ δύνῃ πορευθῆναι 
Ἀ Ν ars ’ “ A 3 > nw 9 , 
πρὸς τὸν ἀλλόφυλον τοῦ πολεμεῖν μετ᾽ αὐτοῦ, OTL παιδά- 
ριον εἶ σύ, καὶ αὐτὸς ἀνὴρ πολεμιστὴς ἐκ νεότητος αὐτοῦ. 
δ: καὶ εἶπεν Δαυεὶδ πρὸς Σαούλ “ Ποιμαίνων ἣν ὁ δοῦλός σου 

wn A 5 aA . 9 a“ , A ν 3» ε ’ὕ 
τῷ πατρι αὐτοῦ ἐν τῷ ποιμνίῳ καὶ ὅταν ἤρχετο ὁ λέων 


8. ἀλλόφυλος : Hebrew, ‘ the Philis- 
tine,’ meaning that he stands for the 
Philistines. —’ Ἑβραῖοι καὶ Σαούλ : He- 
brew, ‘servants to Saul.’ Σαούλ may 
here be meant for the genitive. ᾿Εβραῖοι 
is the usual word for Israelites in the 
mouth of a foreigner, Ex. 110 n,— 
ἑαυτοῖς : § 18. --- καταβήτω : quite clas- 
sical, like the Latin in certamen de- 
scendere. —éodpeOa . . . els δούλους: 
§ 90. 

10. σήμερον ἐν τῇ ἡμέρᾳ ταύτῃ : this 
amplification is not due to imitation 
of the Hebrew, which has simply ‘ this 
day. Ex. 54n. It is not necessary 
to suppose that we have here a ‘ doub- 
let.’ — μονομαχήσομεν: in the LXX 


μονομαχεῖν occurs only here and in the 
title of Psalm 151, which has reference 
to this incident. 

32. συνπεσέτω: used here like 
Latin concidere = collapse. —rod κυ- 
plov pov: this represents a better 
Hebrew reading than that of the Mas- 
soretic text ‘of aman.’ ‘ My lord’ is 
the usual form of address to a king 
and corresponds to ‘thy servant’ in 
the next sentence. —ém αὐτόν: upon 
him, a literal rendering of the Hebrew. 

33. ἀνὴρ πολεμιστής: a poetical 
expression common in the LXX. 

34. ἸΠοιμαίνων qv: § 72. --- ὅταν 
ἤρχετο: whenever there came. § 104. 
— ὁ λέων kal ἣ ἄρκος : a lion or a bear. 


THE STORY OF DAVID AND GOLIATH 255 


i Kings XVII 39! 
Ψ κι 
καὶ ἡ ἄρκος καὶ ἐλάμβανεν πρόβατον ἐκ τῆς ἀγέλης, * καὶ 
9 / 5 , eS A Ν 3 ’ » MAY Ν 5 2 
ἐξεπορευόμην ὀπίσω αὐτοῦ καὶ ἐπάταξα αὐτόν, καὶ ἐξέ. 
σπασα ἐκ τοῦ στόματος αὐτοῦ" καὶ εἰ ἐπανίστατο ἐπ᾽ ἐμέ, 
Ν 3 , “ , 3 A Wi i ld Ἀν ἐν 5 
καὶ ἐκράτησα τοῦ φάρυγγος αὐτοῦ καὶ ἐπάταξα καὶ ἐθα- 
’ 9. ἡ 80 \ \ » » ε ὃ “Ὰ 7 Ν 
νάτωσα αὐτόν. καὶ τὴν ἄρκον ἔτυπτεν ὃ δοῦλός σου καὶ 
Ν ’ \ » ε 3 / ε 3 , ε ἃ 
τὸν λέοντα; καὶ ἔσται ὁ ἀλλόφυλος ὁ ἀπερίτμητος ὡς ἕν 
4 wre ἦν 4 Ν / > / \ 3 An 
τούτων" οὐχὶ πορεύσομαι καὶ πατάξω αὐτόν, Kal ἀφελῶ 
Ψ 3, ὃ 3 3 l4 ὃ / la ε 3 ’ a 
σήμερον ὄνειδος ἐξ Ἰσραήλ; διότι Tis ὁ ἀπερίτμητος οὗτος 
ὃς ὠνείδισεν παράταξιν θεοῦ ζῶντος; ™Kupuos ὃς ἐξεί- 
i A \ A 
λατό pe ἐκ χειρὸς τοῦ λέοντος Kal ἐκ χειρὸς τῆς ἄρκου, 
ae 5 a 7 > Ν ἴω 3 4 lal 3 ’ 
αὐτὸς ἐξελεῖταί με ἐκ χειρὸς τοῦ ἀλλοφύλου τοῦ ἀπεριτμή- 


του τούτου.᾽ 
» 4 Ν a >) 
ἐσται Κύριος μετὰ σοῦ. 


καὶ εἶπεν Σαοὺλ πρὸς Δαυείδ “Πορεύου, καὶ 
ὅδ καὶ ἐνέδυσεν Σαοὺλ τὸν Δαυεὶδ 


μανδύαν καὶ περικεφαλαίαν χαλκῆν περὶ τὴν κεφαλὴν αὐ- 


tov, » 


N » »Ὶ Ν Ν ε ’, 3 Ὺ΄Ἂ > ’ 
καὶ ἔζωσεν τὸν Δαυεὶδ τὴν ῥομφαίαν αὐτοῦ ἐπάνω 


lal ἴω \ 
τοῦ pavovov αὐτοῦ: καὶ ἐκοπίασεν περιπατήσας ἅπαξ καὶ 


δίς. 


Generic use of the article, as in the 
Hebrew. ὃ 44.— ἣ ἄρκος : later form 
of ἄρκτος and one of those epicene 
nouns which use the feminine for 
both sexes. 

35. φάρυγγος : throat, Hebrew, 
‘beard.’ Josephus (Ant. VI 9 § 3) 
makes David take up the lion by the 
tail and dash him against the ground. 

36. οὐχὶ πορεύσομαι κτλ.: the 
Greek here is much fuller than the 
Hebrew, as may be seen by a compari- 
son with the English version. 

57. Κύριος κτλ. : before this the 
Hebrew has the words ‘And David 
said,’ which appear superfluous. On 
the other hand it may be maintained 
that they are in the Hebrew manner, 
giving the substance of what has been 


καὶ εἶπεν Δαυεὶδ πρὸς Σαούλ “Od μὴ δύνωμαι πορευ- 


already said, as in verse 10. --- ἐξελεῖ- 
ται: ὃ 21. 

38. μανδύαν : according to L. & S. 
μανδύας is a Persian word meaning ‘a 
woollen cloak,’ but the word in the 
Hebrew text is very like the Greek, 
especially in the form used in ii Καὶ. 104: 
iChr.19*. Μανδύας is employed seven 
times all together in the LX X. — κεφα- 
Anv αὐτοῦ : after these words the 
Hebrew has ‘and he clad him in a 
coat of mail.’ 

39. καὶ ἔζωσεν... μανδύου αὐτοῦ : 
R.V. ‘And David girded his sword 
upon his apparel.’ — αὐτοῦ... αὐτοῦ: 
probably both meant by the translator 
to refer to Saul as the subject of @fw- 
σεν. --- ἐκοπίασεν . . . Sis: ‘he was 
wearied when he had walked once or 


256 SELECTIONS FROM THE SEPTUAGINT 


; i Kings XVII 40 

~ > 4 ν > 4 99 ‘\ 3 nw 9 Ν 
θῆναι ἐν τούτοις, ὅτι οὐ πεπείραμαι" " καὶ ἀφαιροῦσιν αὐτὰ 
40 » ιν, \ 4 3 a > “A \ 
καὶ ἔλαβεν τὴν βακτηρίαν αὐτοῦ ἐν TH χειρὶ 

3 Lal Ἀ 3 , ε ~ 4 4 / 5 a 
αὐτοῦ, καὶ ἐξελέξατο ἑαυτῷ πέντε λίθους τελείους ἐκ TOD 


5 3 5 wn 
aT αυτου. 


χειμάρρου καὶ ἔθετο αὐτοὺς ἐν τῷ Kadiw TO ποιμενικῷ TO 
» > nw 5 ᾽ὔ \ , 5 lanl 3 ΄ὰ Ν 
ὄντι αὐτῷ εἰς συλλογήν, καὶ σφενδόνην αὐτοῦ ἐν τῇ χειρὶ 
3 A ‘ A Ν Ν + Ν 3 , 

αὐτοῦ: Kal προσῆλθεν πρὸς τὸν ἄνδρα τὸν ἀλλόφυλον. 
4 καὶ εἶδεν Γολιὰδ τὸν Δαυεὶδ καὶ ἠτίμασεν αὐτόν, ὅτι αὐτὸς 
> ’ Ν ᾿ ἃ ’ Ν , > lal 

ἣν παιδάριον Kal αὐτὸς πυρράκης μετὰ κάλλους ὀφθαλμῶν. 
4 καἱ εἶπεν ὁ ἀλλόφυλος πρὸς Δαυείδ ““'Ὡσεὶ κύων ἐγώ εἰμι, 
4 ἣν τὴν “ΜΡ. J By Ve Fs \ ’ 3) \ ΗΝ. ,’ 
ὅτι σὺ ἔρχῃ ἐπ᾽ ἐμὲ ἐν ῥάβδῳ καὶ λίθοις ;᾿ καὶ εἶπεν Δαυείδ 
“ Οὐχί, ἀλλ᾽ ἢ χείρω κυνός. καὶ κατηράσατο ὃ ἀλλόφυλος 
τὸν Δαυεὶδ ἐν τοῖς θεοῖς ἑαυτοῦ. “Kal εἶπεν ὁ ἀλλόφυ- 
λος πρὸς Δανείδ “Δεῦρο πρὸς μὲ καὶ δώσω τὰς σάρκας 
σου τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ τοῖς κτήνεσιν τῆς γῆς." 


twice.’ R.V. ‘he essayed to go.’ The 42. καὶ εἶδεν κτλ. : shorter than 


Greek here seems to indicate a better 
Hebrew reading than that in our text. 
-- ἀφαιροῦσιν κτλ. : the Hebrew has 
the verb in the singular, referring to 
David. - 

40. τελείους: Hebrew, ‘smooth.’ 
Lucian’s recension has λείους, which 
is no doubt right. — χειμάρρου : xeluap- 
pos is shortened from χειμάρροος, Attic 
χειμάρρους. It is the proper word for 
a river-bed which is dry in summer. 
iii K. 177 τ ---καδίῳ: diminutive of 
κάδος, Latin cadus. In the LXX only 
here and in 49. The Hebrew word 
which it represents is a very general 
one, like Greek σκεῦος or Latin vas. — 
τῷ ὄντι αὐτῷ els συλλογήν : which he 
had for collecting things in. The word 
rendered ‘scrip’ in our version is de- 
rived from a verb meaning ‘ to collect.’ 
--τὸν ἀλλόφυλον: after this comes 
verse 41 in the Hebrew, which is ab- 
sent from the Greek, 


the Hebrew. Cp. R.V.—TodAd8: in 
verse 4 Todd 0. — ruppdxys: Gen. 257°: 
i K. 1612. The word is used by Arta- 
panus in his description of Moses (Eus. 
Pr. Ev. 1X 27 ad fin.) and is found in 
Papyri of the latter half of the third 
century B.c. 

43. ἐν ῥάβδῳ: ὃ 91. For the par- 
ticular expression ἐν ῥάβδῳ cp. i Cor. 
421, Kal λίθοις : these words are not 
in the Hebrew, but they add point to 
the question of Goliath. — καὶ εἶπεν 

. κυνός: this repartee of David’s 
appears only in the Greek, but it seems 
not without bearing on the cursing 
which follows. Josephus (Ant. VIII 
9 ὃ 4) has also preserved it— Μὴ αὐτὸν 
‘Od 
οὐχὶ τοιοῦτον ἀλλὰ Kal χείρω κυνὸς αὐτὸν 


ἀντὶ ἀνθρώπου κύνα εἶναι δοκεῖ; 


νομίζειν ἀπεκρίνατο. 

44. κτήνεσιν : properly used of 
cattle which constituted wealth (κτᾶ- 
σθαι) in early times, Here put for 


aia gal 





V. THE STORY OF DAVID AND GOLIATH 
i Kings XVII 49 
«at εἶπεν Δαυεὶδ πρὸς τὸν ἀλλόφυλον ““ Σὺ ἔρχῃ πρὸς μὲ 


257 


3 ε , Ric , N39 3 , 455. ἢ , 

εν ῥομφαίᾳ και €V δόρατι και εν ἀσπίδι, καγω ποβευομαι 
Ν Ny ὑγῷ oe τὸν , κι \ , 

T POs Ge” Ev ονοματι Κυρίου θεοῦ σαβαὼθ παρατάξεως 


40 Ἂ 3 
καὶ ἀποκλείσει σε 


> Ν ἃ Se 46 ῷ 
Ισραὴλ ἣν ὠνείδισας “ἢ σήμερον. 
3 ‘ A A 

Κύριος σήμερον εἰς τὴν χεῖρά prov, Kal ἀποκτενῶ σε Kal 

ἀφελῶ τὴν κεφαλήν σου ἀπὸ σοῦ, καὶ δώσω τὰ κῶλά σου 
ΝῚ Ν ~ A > ’ > ’ ΄Ὁ ε ’ 

καὶ τὰ κῶλα παρεμβολῆς ἀλλοφύλων ἐν ταύτῃ τῇ ἡμέρᾳ 
A =~ lal ‘a ‘ A 4 “A A 

TOUS πετεινοις τοῦ οὐρανοῦ καὶ τοῖς θηρίοις τῆς γῆς" καὶ 
, A < “ιν » θ Ν og , 4T \ 

γνώσεται πᾶσα ἡ YN OTL ἔστιν θεὸς ἐν ᾿Ισραήλ. καὶ 

γνώσεται πᾶσα ἡ ἐκκλησία αὕτη ὅτι οὐκ ἐν ῥομφαίᾳ 
Ν δό ol Kv x Ψ A K ld ε aN 

καὶ δόρατι σώζει Κύριος: ote tov Κυρίου ὁ πόλεμος, 


\ 
4 και 


Ἀ ᾽ὔ ε A > A ε A 99 
καὶ παραδώσει Κύριος ὑμᾶς εἰς χεῖρας ἡμῶν. 
ἀνέστη ὁ ἀλλόφυλος καὶ ἐπορεύθη εἰς συνάντησιν Δαυείδ. 
δ τ ςν PO \ \ κ᾿ “aoe ee x , . 

καὶ ἐξέτεινεν Δαυεὶδ τὴν χεῖρα αὐτοῦ εἰς τὸ κάδιον καὶ 
ἔλαβεν ἐκεῖθεν λίθον ἕνα, καὶ ἐσφενδόνησεν καὶ ἐπάταξεν 
τὸν ἀλλόφυλον ἐπὶ τὸ μέτωπον αὐτοῦ, καὶ διέδυ ὁ λίθος 
διὰ τῆς περικεφαλαίας εἰς τὸ μέτωπον αὐτοῦ, καὶ ἔπεσεν 


θηρίοις, which A has. The Hebrew 
word which it is used to translate orig- 
inally meant ‘dumb creatures,’ and is 
used of beasts either tame or wild. 

45. ἐν ἀσπίδι: Hebrew, ‘ with a 
javelin.’ —Kvpiov θεοῦ κτλ. : taken as 
they stand these words ought to mean 
‘of the LORD God of the hosts of the 
army of Israel.’ But θεοῦ and σαβαώθ 
seem to have accidentally changed 
place. The passage should run —Kv- 
plov σαβαώθ, θεοῦ παρατάξεως ᾿Ισραήλ. 
Σαβαώθ is a transliteration from the 
Hebrew and means ‘of hosts.’ It is 
thought to have referred originally to 
the hosts of heaven, but this passage 
is enough to show that it was not so 
understood in the writer’s time. For 
other instances of transliteration in 


place of translation cp. Jdg. 135 ναζείρ, 
iii K. 19* paduév, iv K. 212 ἀφφώ, iv K. 
1915 χερουβείν. 

46. σήμερον: not in the Hebrew. 
-- ἀφελῶ: ὃ 21.--- τὰ κῶλά σου καί: 
not in the Hebrew. — παρεμβολῆς : Ex. 


' 149 n.—Onplois: the Hebrew word 


here is different from that in verse 44 
and means literally ‘living creatures.’ 

47. ἐκκλησία: i.e. the assembled 
Israelites. Cp. 192 τὴν ἐκκλησίαν τῶν 
προφητῶν. 

48. καὶ ἀνέστη κτλ. : the Greek in 
this verse is much shorter than the 
Hebrew ; cp. R.V. 

49. λίθον ἕνα: ὃ 2.— διὰ τῆς περι- 
κεφαλαίας : not in the Hebrew. — ἐπὶ 
τὴν γῆν : after this in the Hebrew comes 
verse 50, which is not in the Greek. 


258 SELECTIONS FROM THE SEPTUAGINT 


i Kings XVII 51 

Scar 
‘kal ἔδραμεν Δαυεὶδ 
Ἀ 3 ld > 3 > ’ Ν » Ν ε ’ > ~ A 
Kal ἐπέστη ET αὐτόν, καὶ ἔλαβεν THY ῥομφαίαν αὐτοῦ καὶ 


XN A \ Ν ww 
ἐπὶ πρόσωπον αὐτοῦ ἐπὶ THY γῆν. 


ἐθανάτωσεν αὐτὸν καὶ ἀφεῖλεν τὴν κεφαλὴν αὐτοῦ: καὶ 
εἶδον οἱ ἀλλόφυλοι ὅτι τέθνηκεν ὁ δυνατὸς αὐτῶν, καὶ ἔφυ- 
yo. ™ 
ἠλάλαξαν, Kal κατεδίωξαν ὀπίσω αὐτῶν ἕως εἰσόδου Ted 


καὶ ἀνίστανται ἄνδρες Ἰσραὴλ καὶ Ἰούδα καὶ 


\ 4 A , > , ἃ » ΄ 
καὶ ἕως τῆς πύλης ᾿Ασκάλωνος: καὶ ἔπεσαν τραυματίαι 
τῶν ἀλλοφύλων ἐν τῇ ὁδῷ τῶν πυλῶν καὶ ἕως Γὲθ καὶ ἕως 


53 


᾿Ακκαρών. καὶ ἀνέστρεψαν ἄνδρες ᾿Ισραὴλ ἐκκλίνοντες 


ὀπίσω τῶν ἀλλοφύλων, καὶ κατεπάτουν τὰς παρεμβολὰς 


αὐτῶν. 


δ᾿ καὶ ἔλαβεν Δανεὶδ τὴν κεφαλὴν τοῦ ἀλλοφύλου 


ἃ » δον 3 3 la Ἁ ‘\ 4 > “ 
καὶ ἤνεγκεν αὑτὴν εἰς Ἱερουσαλήμ, καὶ τὰ σκεύη αὐτοῦ 


ἊΝ A A 
ἔθηκεν ἐν τῷ σκηνώματι αὐτοῦ. 


51. τὴν ῥομφαίαν αὐτοῦ : after this 
the Hebrew has ‘and drew it out of 
the sheath thereof.’ 

52. Ἰσραὴλ καὶ Ἰούδα: from this 
it may fairly be inferred that the 
writer lived after the separation of 
the two kingdoms. —Té@: Gath. The 
Hebrew here has Gai, the same word 
which is translated valley in 3. Here 
it is taken by the R.V. as a proper 
name, but no such place is otherwise 
known. It seems likely therefore that 
the LXX here has preserved the right 
reading. If the Philistines fled down 
the ‘ Vale of the Terebinth,’ the pass 
by which they had entered the high- 
lands, Gath would lie straight before 
them; while some of the fugitives 


may have diverged to the right and 
made for Ekron (Hb.) or continued 
their course to the gate of Askelon 
(LXX).—’Ackddrovos: Hebrew Ek- 
ron, as in the LXX at the end of this 
verse. —émecav: ὃ 18. --- τῶν πυλῶν: 


R.V. ‘to Shaaraim,’ which means ‘ the 


two gates.’ 

53. ἐκκλίνοντες ὀπίσω: turning 
aside from after. — κατεπάτουν τὰς 
παρεμβολὰς αὐτῶν: trod down their 
armies, R.V. ‘spoiled their camp.’ 

54. els Ἰερουσαλήμ: Jerusalem 
was still a Jebusite stronghold, and 
was captured later by David himself. 
According to 21} 9 the sword of Goliath 
was deposited in the sanctuary at Nob, 
a few miles to the north of Jerusalem. 





INTRODUCTION TO THE STORY OF ELIJAH 


Exisau the Tishbite bursts upon us with the suddenness of the 
whirlwind in which he disappears. From first to last he is a man 
of mystery. Who was his father? Who was his mother? These 
questions must remain unanswered. Perhaps, like Melchizedek, he 
had no parents at all. Where did he come from? From Gilead. 
That much seems certain. But that renders his designation of the 
Tishbite unintelligible. For no such place as Tishbeh is known of 
in Gilead, that is, in the mountainous district east of the Jordan. 
The only name resembling it is Thisbé in Naphtali, which is men- 
tioned in Tobit 12, We have to suppose then that Elijah was born 
in Tishbeh, but brought up in Gilead, unless we follow those who 
have recourse to conjecture, and surmise that ‘Tisbi’ in the Hebrew 
text is a false reading for what would mean ‘man of Jabesh,’ Jabesh 
being one of the chief cities in Gilead. Gilead was just the wildest 
part of all Palestine, and so a ‘meet nurse for a’ prophetic ‘child.’ 
As the worship of Jehovah originated in the desert and amid the 
awful solitudes of Sinai, so its most zealous supporters were sons 
of the desert, whose walk was in lonely places, whereas the rival 
worship of Baal was the cult of populous cities like Tyre and Zidon. 

The Hebrew name of the prophet, ‘ Yahweh is God,’ is so appro- 
priate to the cause he maintained that it looks as if it may have 
been assumed by himself, or assigned to him by the popular voice, 
as significant of his teaching, rather than borne by him originally. 
If it was so borne, it would seem to show that he came of a stock 
already devoted to the same cause. Perhaps it was given to him in 
the Schools of the Prophets. : 

Elijah’s first appearance on the scene is in the capacity of a great 
rain-maker, claiming as the mouthpiece of Jehovah to have control 
over the weather —‘ As the Lord, the God of Israel, liveth, before 
whom 1 stand, there shall not be dew nor rain these years, but 
according to my word.’ It is implied, in accordance with the 
prophetic view of nature and history, that the rain is withheld on 

259 


260 SELECTIONS FROM THE SEPTUAGINT 


account of the sins of Ahab in following the Baalim (18%). But the 
narrative at the same time admits that the drought was not confined 
to Ahab’s dominions, but affected also the neighbouring country of 
Zidon (17). There is other evidence for this drought. Josephus 
(Ant. VIII 13 § 2) quotes Menander as saying in the Acts of Ithoba- 
lus, King of Tyre— ‘And under him there took place a drought, 
from about the middle of September in one year until the same time 
the next: but, when he made supplication, there was a great thun- 
derstorm.’? Here we have the rare opportunity of hearing the other 
side. Ithobalus is no other than Ethbaal, the father of Jezebel and 
the father-in-law of Ahab (i K. 16"). But it should be noticed that, 
while the drought which Ethbaal is related to have removed by 
prayer, was exactly of one year’s duration, that in our story con- 
tinued at least into the third year (i K. 18"), and, according to the 
tradition preserved in the New Testament (Lk. 4”: James 5”) lasted 
for three years and six months. 

Ethbaal was a priest of Astarte, who obtained the throne of Tyre 
by slaying Pheles, who himself had purchased by fratricide a reign 
of eight months.' He reigned for thirty-two years and was succeeded 
by his son and grandson, who between them only occupied fifteen 
years. To the latter succeeded Pygmalion, who, according to the 
historian of Tyre, lived fifty-six years and reigned forty-seven. It 
was in his seventh year, according to the same authority, that his 
sister founded Carthage. Thus it would appear from Menander that 
Ethbaal’s daughter, whom Ahab married, was an elder contemporary 
of Dido, and presumably of the same family, since Pygmalion 
can hardly be supposed to have usurped the throne at the age of 
nine. If Pygmalion was the son of his predecessor Metten, then 
Jezebel must have been grand-aunt, and her daughter Athaliah first- 
cousin once removed, to Eliza, who is known to us as Dido. 








Ethbaal 
| 
Ba‘al-‘azar II Jezebel 
| | 
Metten Athaliah 
| 
Pygmalion Dido 


1 Menander in Josephus Against Apion I ὃ 18. 





INTRODUCTION TO THE STORY OF ELIJAH 261 


Isabel or Jezebel, the daughter of the priest of Astarte, was as 
zealous for her own religion as Elijah for his, and no less ruthless in 
her manner of supporting it. They were both ready to slay or to 
be slain. In their two persons the war of the faiths took visible 
shape— Jehovah on the one hand, on the other Baal and Ashteroth; 
on the one hand the austere son of the desert in his shaggy mantle, 
on the other the queen in her vestures of fine linen, with all the 
power of the state behind her. For Ahab ruled the state and Jeze- 
_ bel ruled Ahab. Ahab, had he been left alone, might have tolerated 
both creeds and have given the ‘still, small voice’ a chance of being 
heard: but that would have pleased neither the imperious and 
fanatical queen nor yet the champion of the ‘jealous’ God. It was 
literally war to the knife. Either Baal or Jehovah was God, and 
one only was to be worshipped. Of how much bloodshed has an 
incomplete alternative often been the cause! 

Jezebel began the duel by cutting off the prophets of Jehovah 
on that occasion when Obadiah saved one hundred of them alive in 
acave. When this event took place we are not told. It lies behind 
the narrative, like one of those dark and terrible deeds which are 
‘presupposed in the plot of a tragedy instead of being represented 
on the stage.’ 

There was good reason then for Elijah’s going into hiding at the 
brook Cherith, where he was fed morning and evening by the ravens. 
Some commentators have tried to get rid of the ravens from the 
story by so pointing the consonants of the Hebrew word as to turn 
it into ‘ Arabs’ or ‘merchants.’ But many pointless things may be 
done by a careful manipulation of points. This is only a mild 
piece of Euhemerism, a discredited tendency of thought, which, 
wherever it encounters a picturesque marvel, would substitute for 
it some prosaic possibility, less alluring, but equally imaginary. 

The next episode in the story is the pleasing and pathetic one of 
the widow of Zarephath. After the brook Cherith had dried up, 
the prophet was sent to Zarephath, where he was supported by a poor 
widow, one of the countrywomen of the fierce queen from whom he 
was flying, and rewarded her hospitality with the miraculous re- 
plenishment of her barrel of meal and cruse of oil. To this incident 
we have a partial parallel in pagan legend, in the wonderful thing 
that happened at table, when Baucis and Philemon were entertain: 


262 SELECTIONS FROM THE SEPTUAGINT 


ing angels unawares in the shape of Jupiter and Mercury, who had 
come down in human form to see what piety was to be found in 
Phrygia. The first hint that the guests gave of their divinity was 
in the supernatural increase of the wine — 


Interea, quoties haustum cratera repleri 

sponte sua, per seque vident succrescere vina 

attoniti novitate pavent, manibusque supinis 

concipiunt Baucisque preces, timidusque Philemon. 
— Ovip Met. VIII 679-682. 


The moral of the two stories is the same, though conveyed in very 
different language — 


Cura pii Dis sunt, et, qui coluere, coluntur. 


This moral is brought home still more powerfully in the story of 
Elijah by the restoration to the widow of her son after the breath 
had left his body. So in Greek legend Heracles rewards the hospi- 
tality of Admetus by restoring to him his wife. But the poet’s 
imagination there conjures up a struggle with Death on the brink of 
the grave. This we feel to be unreal. It is not the thews and 
sinews of the strong man that can avail to recall ‘the fleeting 
breath.’ But the Jewish story has nothing in it that repels belief. 
Who can measure the powers of the strong soul ? 

From this benigner aspect of Elijah we turn at once to the grim 
episode of the contest with the prophets of Baal, on the grandeur of 
which we need not dilate: it is generally felt that it is one of the 
finest stories in all literature. As the result of his victory Elijah 
slays the prophets of Baal with his own hands (i K. 18”). 

Ahab is represented as accepting this measure with indifference. 
He would no doubt regard it as the legitimate outcome of Elijah’s 
challenge to a trial by fire. Not so however the zealot queen. ‘So 
let the gods do to me, and more also, if I make not thy life like the 
life of one of them by to-morrow about this time’ was her answer to 
the prophet. 

This leads on to the next episode, in which Elijah retires to the 
sacred mount of Horeb, where the worship of Jehovah began. Here he 
may have taken up his abode in that very ‘cleft of the rock’ (Ex. 33”) 
from which Moses is related to have seen the back of Jehovah. The 
story that follows of ‘the still, small voice’ seems to show that the 





INTRODUCTION TO THE STORY OF ELIJAH 263 


teller of it himself misdoubted the whirlwind ways of the prophet. 
Or are we to say that he ‘ builded better than he knew’ and left the 
world a moral which was not of his own time or country ? 

In the next episode, which is that of Naboth’s vineyard, the 
prophet of Jehovah stands forth as the champion of civil justice, 
and denounces the tyranny of the weak ruler and his wicked wife. 
As the conscience-stricken king cowered beneath his curse, there 
stood one behind his chariot, who, years afterwards, took up the 
quarrel of Elijah against Jezebel and the house of Ahab, and 
destroyed Baal out of Israel (11 K. 9%). | 

Athaliah, the daughter of Jezebel, whose methods were even more 
drastic than her mother’s, did her best to establish Baal-worship in 
Judah, but Jehoiada the priest rallied the Levites, and the foreign 
cult was suppressed there also, and finally extirpated under Josiah. 
Racine, it will be remembered, availed himself of this subject for 
his grand tragedy of Athalie. His would be a daring genius that 
should attempt to dramatise the story of Elijah and Jezebel. While 
more sublime than the other, it does not lend itself so well to the 
unities of time and place. 

So far in the story of Elijah there is no sign of any mixture of 
documents. But some critics think that the episode of the three 
captains (ii K. 17”) is from a different hand. The form of the 
prophet’s name in ii K. 1°*” is in the Hebrew Elijah, as in Malachi 


_ 3%, not Elijahu, as in the rest of the narrative; also ‘the angel of 


the Lord’ speaks to Elijah in ii K. 1515 instead of ‘the word of 
the Lord’ coming unto him. Whether these critics are right or not 
we will not attempt to decide. Professor Driver does ποὺ seem to 
endorse their opinion. But this much we seem entitled, or rather 
bound, to say —that the story, from whatever source derived, is one 
which shocks the moral sense; nor need the most pious Christian 
hesitate to condemn it, when he recalls the judgement pronounced 
upon it, at least by implication, by Jesus Christ himself (Lk. 9”). 
The last episode, namely, that of the translation of Elijah, is 
treated with great reticence by Josephus. His words are as follows 
(Ant. IX 2 § 2) —‘ At that time Elias disappeared from among men, 
and no one knows unto this day how he came by his end. But he 
left a disciple Elisha, as we have shown before. Concerning Elias 
however and Enoch, who lived before the Flood, it is recorded in the 


264 SELECTIONS FROM THE SEPTUAGINT 


Sacred Books that they disappeared, but of their death no one knows.’ 
Josephus evidently thought it indiscreet to submit to a Gentile 
audience a story which, as internal evidence shows, could rest solely 
on the report of the prophet’s successor. 

The proposition ‘ All men are mortal’ is the type of universality 
to the intellect, but the heart is ever seeking to evade its stringency. 
‘He cannot be dead’ and ‘He will come again’ are the words that 
rise to men’s lips, when some grand personality is taken away. The 
Old Testament, as we arrange it, closes with the prediction —‘ Be- 
hold I will send you Elijah the prophet before the great and terrible 
day of the Lord come’ —and the New Testament begins with his 
coming in the person of John the Baptist (Mt. 17°), while he came 
again later, on the Mount of Transfiguration (Mk. 9*). If aman did 
signs and wonders, the natural question to ask him was ‘ Art thou 
Elijah?’ To the present day, it is said, some of the Jews set a seat 
for Elijah at the circumcision of a child.“ None of the ‘famous men 
of old’ among the Jews, not even excepting Moses himself, left a 
deeper impression than Elijah on the hearts of his countrymen. 
Listen to the words of the son of Sirach (Ecclesiasticus 48‘) — 


Elijah arose as a flame, and his word like a lamp did burn: 

Famine did walk in his train and the land to weakness turn. 

In the word of the Lord he stayed the heavens that they sent not rain, 
And he called down fire from above, yea twice, and once again. 

How wert thou honoured, Elijah, in thy wondrous deeds of might! 

Never again like thee shall another arise in our sight. 

Thou didst raise up the dead from death, and his soul from Sheol didst call : 
For the word of the Lord Most High in thy mouth could accomplish all. 
Thou didst bring down kings to the dust and the mighty from their seat: 
Yet in Sinai heardest rebuke and in Horeb judgement meet. 

It was thine to anoint earth’s kings, when the Lord would vengeance take ; 
And the prophets that followed upon thee — them also thou didst make. 
Thou wert rapt to heaven at the last in a whirl of blazing flame - 

The car and the steeds of fire from the skies to take thee came. 

Is it not written of thee that thou shalt reprove at the end, 

Lulling the wrath of God, that men their ways may mend, 

So that the father’s heart may be turned to the son once more, 

And Israel’s tribes again may stand as they stood before ? 

Blessed are they that saw thee — the sight could blessing give — 

But, as thou livest, Elijah, we too shall surely live. 


VI. THE STORY OF ELIJAH 
iii Kings XVII 
'Kal εἶπεν Ἠλειοὺ ὁ προφήτης ὁ Θεσβείτης ec Θεσβὼν 
τῆς Γαλαὰδ πρὸς ᾿Αχαάβ “Zn Κύριος ὁ θεὸς τῶν δυνάμεων, 
ὁ θεὸς Ἰσραὴλ ᾧ παρέστην ἐνώπιον αὐτοῦ, εἰ ἔσται τὰ ἔτη 
ταῦτα δρόσος καὶ ὑετός" ὅτι εἰ μὴ διὰ στόματος λόγου 
pov.” “Καὶ ἐγένετο ῥῆμα Κυρίου πρὸς Ἠλειού °“ Πο- 


ρεύου ἐντεῦθεν κατὰ ἀνατολάς, καὶ κρύβηθι ἐν τῷ χειμάρρῳ 


Χορρὰθ τοῦ ἐπὶ προσώπου τοῦ Ἰορδάνου. 


4 VW ἣν 3 
και εσται EK 


τοῦ χειμάρρου πίεσαι ὕδωρ, καὶ τοῖς κόραξιν ἐντελοῦμαι 


διατρέφειν σε eeu 6? 


Ν 3 ’ > ‘\ Ν Ν ean 
καὶ ἐποίησεν Ἡλειοὺ κατὰ τὸ βημα 


Κ ’, \ 5 (θ 3 ~ ’ Χ 10 ει ’ 
UPLOU, KGL EKQAULOEV ἐν τῷ χειμάρρῳ ορρα €7TL TT POO G- 


1. ἬἪλειού: a transliteration from 
the Hebrew, instead of the Grecised 
form ᾿Ηλίας, which is sometimes used. 
Mal. 44 acc. ᾿Ηλίαν: Lk. 117, 475, 954 
(A.S.M.) Ἤλέεας. ---- ὁ προφήτης : not in 
the Hebrew. It serves to soften a little 
the abruptness of Elijah’s appearance 
on the scene. —é«k Θεσβῶν: the word 
which in the R.V. is rendered ‘ of the 
sojourners’ was taken by the Greek 
translator as the name of a town in 
Gilead. Josephus (Ant. VIII 18 ὃ 2) 
was of the same opinion-—ék πόλεως 
Θεσβώνης τῆς Ταλααδίτιδος xwpas. — 
᾿Αχαάβ: the name is taken to mean 
‘brother of his father,’ 1.6. probably 
‘like his father.’ — Ζῇ Κύριος: a He- 
brew mode of introducing a solemn 
asseveration. Cp. 18115: iv K.2?, In 
addressing a superior {7 ἡ ψυχή σον 
may be added or substituted. i K. 
126 2526: Judith 124. — ὁ θεὸς τῶν δυνά- 


μεων: not in the Hebrew. τῶν δυνά- 
pewy represents the Hebrew word which 
in 1815 and elsewhere is rendered ‘ of 
hosts.’ — @ παρέστην ἐνώπιον αὐτοῦ: 
§ 69.—el ἔσται: there shall not be. 
§ 101. --- τὰ ἔτη ταῦτα: during the 
years that are to come.— ὅτι εἰ μή: 
§ 110. — διὰ στόματος : a verbal ren- 
dering of the Hebrew idiom. R.V. 
‘ according to.’ 

2. πρὸς ᾿Ηλειού: Hebrew, ‘unto 
him.’ ᾿Ηλειού here seems to have arisen 
out of a misreading of the Hebrew, and 
πρός to have been put in to make 
sense. 

3. κρύβηθι : passive in middle sense. 
Cp. 181, § 88. -- Χορράθ: Hebrew 
Cherith. The particular ravine is not 
known, but, as it appears to have been 
east of Jordan, it was presumably in 
Elijah’s own country of Gilead. 

4. πίεσαι: ὃ 17. 


265 


266 SELECTIONS FROM THE SEPTUAGINT 


iii Kings XVII 6 
που Tov Ἰορδά ὁ καὶ οἱ KO ἔ ὑτῷ ἃ 
ov Ἰορδάνου. καὶ οἱ κόρακες ἔφερον αὐτῷ ἄρτους 
τὸ πρωὶ καὶ κρέα τὸ δείλης, καὶ ἐκ τοῦ χειμάρρου ἔπινεν 
"ὃ 7 Ν peed Ν ε , Ν 3 , θ ε 
ὕδωρ. καὶ ἐγένετο μετὰ ἡμέρας καὶ ἐξηράνθη ὁ χει- 
μάρρους, ὅτι οὐκ ἐγένετο ὑετὸς ἐπὶ τῆς γῆς. "Καὶ 
ἐγένετο ῥῆμα Κυρίου πρὸς ᾿Ηλειού "“᾽᾿Ανάστηθι καὶ πορεύου 
ἢ 
5 ’ ~ ὃ 4 io ‘\ 5 ’ 5 a) \ 
εἰς Σάρεπτα τῆς Σειδωνίας - ἰδοὺ ἐντέταλμαι ἐκεῖ γυναικὶ 
4 a) ὃ ΄ ” 10 
χήρᾳ Tov διατρέφειν ce. 
Σάρεπτα, εἰς τὸν πυλῶνα τῆς πόλεως: Kal ἰδοὺ ἐκεῖ γυνὴ 
, aN , \ 3 ’ὔ’ 9 ΄ » et > λ Ν 
χήρα συνέλεγεν ξύλα, καὶ ἐβόησεν ὀπίσω αὐτῆς Ἠλειοὺ 


καὶ εἶπεν αὐτῇ “Λάβε δὴ ὀλίγον ὕδωρ εἰς ἄγγος καὶ πίομαι. 
11 


\ > / ‘\ > 4 > 
καὶ ἀνέστη καὶ ἐπορεύθη εἰς 


καὶ ἐπορεύθη λαβεὼ, καὶ ἐβόησεν ὀπίσω αὐτῆς ᾿λειοὺ καὶ 
> “ , ὃ ᾽ὕὔ Q » A 5 ἴω ’ 3) 
εἶπεν “ Λήμψῃ δή μοι ψωμὸν ἄρτου τοῦ ἐν τῇ χειρί σου. 
12 \ 5 ε , com? ΄ 5 ΄ >» > 
καὶ εἶπεν ἡ γυνή “Zn Κύριος ὁ θεός σου, εἰ ἔστιν μοι ἐν- 
κρυφίας ἀλλ᾽ ἢ ὅσον δρὰξ ἀλεύρου ἐν τῇ ὑδρίᾳ, καὶ ὀλίγον 
ἔλαιον ἐν τῷ καψάκῃ" καὶ ἰδοὺ συλλέγω δύο ξυλάρια, καὶ 
εἰσελεύσομαι καὶ ποιήσω αὐτὸ ἐμαυτῇ καὶ τοῖς τέκνοις μου, 


6. τὸ δείλης : Gen. 408 n. 

7. μετὰ ἡμέρας : § 86. --- χειμάρρους : 
iK.174°n. Here we have the Attic, 
instead of the later shortened form. 
So in 184, Nb. 345, and other passages. 

9. Σάρεπτα τῆς Σειδωνίας: Zare- 
phath lay between Tyre and Sidon in 
the country from which Jezebel came. 
— τοῦ διατρέφειν oe: genitive in- 
finitive for the latter of two verbs. 
We had the simple infinitive above in 
verse 4. 

11. Λήμψῃ: jussive future. § 74. 
-“-ψωμόν: a word as old as Homer, 
which occurs a dozen times in the 
LXX. It means simply ‘morsel.’ Its 
dim. ψωμίον, which does not occur in 
the LXX, is the word rendered ‘ sop’ in 
Jn. 13%, 27, 80 (= bread in Mod. Greek). 

12. Ζῇ Κύριος κτλ.: the woman, 


though a Gentile, is made to swear by | 
Elijah’s God, not by her own. — ἐνκρυ- 
φίας : Ex. 1299 n.— 8paé: handful. Cp. 
Gen. 377 ἢ. Josephus also uses δράξ 
in this context (Ant. VIII 13 § 2). The 
word occurs some eight or nine times 
in the LXX, and its proper meaning 
seems to be that of the hand regarded as 
areceptacle. Is. 4012 Tis ἐμέτρησεν... 
πᾶσαν τὴν γῆν δρακί; Iniii Mac. 5? there 
is a dative plural δράκεσι, as though 
from dpdxos. — καψάκῃ:: cp. 1713 16, 196 
καψάκης ὕδατος: Judith 10° καψάκην 
ἐλαίου. The word is also spelt καμψάκης 
and is connected with κάμψα = Latin 
capsa. It was perhaps a bottle cased 
in wicker work. Josephus (Ant. VIII 
13 ὃ 2) here uses κεράμιον. --- ξυλάρια: 
the diminutive of ξύλον firewood occurs 
only here in LX X.— rots τέκνοις : so in 


VI. THE STORY OF ELIJAH 267 
iii Kings XVII 19 


καὶ φαγόμεθα, καὶ ἀποθανούμεθα. 1 


38 Sf \ 2A 
Kal εἶπεν πρὸς αὐτὴν 
3 , ¥ \ A 
Ηλειού “Θάρσει, εἴσελθε καὶ ποίησον κατὰ τὸ ῥῆμά cov. 
ἰλλὰ ’, 3 ἣν > 10 > , Ν 5 , 
ἀλλὰ ποίησον ἐμοὶ ἐκεῖθεν ἐνκρυφίαν μικρὸν ἐν πρώτοις 
Ἂν 9 ’ “~ \ Ἁ 
καὶ ἐξοίσεις μοι, σαυτῇ δὲ καὶ τοῖς τέκνοις σου ποιήσεις 
> ’ ν A 
ἐπ᾿ ἐσχάτου, “ore τάδε λέγει Κύριος “ Ἢ ὑδρία τοῦ ἀλεύρου 
3 3 ft A. ¢€ , eae 14 , > 3 ’, ν 
οὐκ ἐκλείψει καὶ ὃ καψάκης τοῦ ἐλαίου οὐκ ἐλαττονήσει ἕως 
ε ,ὕ ων ὃ A , Ν ε Ἀ Ὅτ, A eee bo} 15 ‘ 
ἡμέρας τοῦ δοῦναι Κύριον τὸν ὑετὸν ἐπὶ τῆς γῆς. καὶ 
3 50 ε \ YS , Ἐν πα i] ἃ re 
ἐπορεύθη ἢ γυνὴ καὶ ἐποίησεν " καὶ ἤσθιεν αὐτὴ καὶ αὐτὸς 
Ν \ ΄, 2A 16 Nis, ὁ ἮΝ , ΟΡ: , 3 5 2 
καὶ τὰ τέκνα αὐτῆς. καὶ ἡ ὑδρία τοῦ ἀλεύρου οὐκ ἐξέ. 
S198 , A 3 , 3 3 ; , Χ ΝΝ 
λιπεν καὶ ὁ καψάκης τοῦ ἐλαίου οὐκ ἐλαττονώθη, κατὰ τὸ 
~ ἃ ἣν 4 
ῥῆμα Κυρίου ὃ ἐλάλησεν ἐν χειρὶ Ἤλειού. “Kal ἐγένετο 
Ν ‘a Ν ’ Α A A 
μετὰ ταῦτα καὶ ἠρρώστησεν ὃ υἱὸς τῆς γυναικὸς τῆς κυρίας 
A ¥ ἈΦ ’ A 
τοῦ οἰκου" καὶ ἦν ἡ ἀρρωστία αὐτοῦ κραταιὰ σφόδρα ἕως 
@ > ε λ ’ θ 3 5 ~ “~ 18 A > 58 
ov οὐχ ὑπελείφθη ἐν αὐτῷ πνεῦμα. καὶ εἶπεν πρὸς 
3 Ν \ Ξ a A A 
Ηλειού “Tt ἐμοὶ Kat σοί, ὁ ἄνθρωπος τοῦ θεοῦ; εἰσῆλθες 
Ν \ a 3 A ld A 
πρὸς μὲ TOV ἀναμνῆσαι ἀδικίας μου καὶ θανατῶσαι Tov υἷόν 
) 
nov;” υ 
Ν εν ; 3) να ας St Κ᾿, 3 A ’ὔ D5 ρος Ν 
τὸν υἱὸν σου. καὶ ἔλαβεν αὐτὸν ἐκ τοῦ κόλπου αὐτῆς καὶ 


‘ 3 3 A 
καὶ εἶπεν Hdevov πρὸς τὴν γυναῖκα “ Ads μοι 


9 4 > 4 3 \ e ~ 9 -Ὄ > N fz 3 A 
AVYVEYKEV QUTOV ELS TO UTEP MOV εν ῳ αυτος ἐκάθητο €KEL, 


15 τὰ τέκνα, but in 17 6 vids, as though 
there were but one. The Hebrew has 
the singular throughout. 

13. ἐν πρώτοις : like Latin inprimis. 
-- ποίησον... καὶ ἐξοίσεις : ὃ 74.— 
ἐπ᾿ ἐσχάτου: here merely afterwards. 
In Swete’s text ἐπ᾽ ἐσχάτῳ is read in 


Dt. 49, 189: ii K. 24%; Sir, 1212, 137, 


3010, 3422 ; én’ ἐσχάτου in Is, 4123: Jer, 
23%, 2519; Ezk. 388: Dan. ΟἹ 823, 1014, 
14. ἡ ὑδρία τοῦ ἀλεύρου: cp. 12. 
From meaning a waterpot, as in 18%, 
the meaning of this word has been 
generalised, so as to cover any kind of 
vessel. —éXarrovare: ἐλαττονεῖν = be 
less, ἐλαττονοῦν in 16 = make less. 


15. καὶ ἐποίησεν: after this the 
Hebrew has ‘according to the word 
of the Lord.’ . 

16. ἐν χειρί: ἃ Hebraism = by 
means of. Cp. 2078: iv K. 193, 

17. ἠρρώστησεν: ἀρρωστεῖν in the 
LXX has dislodged νοσεῖν, which 
occurs only in Wisd. 178, and is 
there used metaphorically. Cp. iv 
K, -12, 

18. ὁ ἄνθρωπος τοῦ θεοῦ: nomina- 
tive for vocative. § δ0. --- τοῦ ἀνα- 
μνῆσαι: genitive infinitive of purpose. 
§ 59. 

19. ἐν ᾧ.... ἐκεῖ : § 87. — ἐκοίμισεν : 
here = laid. Cp. ii K. 8%. 


SELECTIONS FROM THE SEPTUAGINT 
iii Kings XVII 20 
Kal. ἀνεβόησεν 


268 


Χ 3 , eS 3-9 A / 

καὶ ἐκοίμισεν αὐτὸν ἐπὶ τῆς κλίνης. 
Q a ΕΝ ὔ A 
Ἠλειοὺ καὶ εἶπεν “Οἴμοι Κύριε, ὁ μᾶρτυς τῆς χήρας pe” 
ἧς ἐγὼ κατοικῶ μετ᾽ αὐτῆς, σὺ κεκάκωκας τοῦ θανατῶσαι 
κ᾿ εν > κ΄ 3») δὶ. Ἄν ὦ ΄ a ὃ , , \ 
TOV υἱὸν αὐτῆς. καὶ ἐνεφύσησεν τῷ παιδαρίῳ τρίς, καὶ 
3 / Ν , Χ > ‘44 , ε θ 3 
ἐπεκαλέσατο τὸν κύριον καὶ εἶπεν “Κύριε ὃ θεός μου, ἐπι- 
, Ν ε Ν “ ὃ ΄ , 3 AE: 
στραφήτω δὴ ἡ ψυχὴ τοῦ παιδαρίου τούτου εἰς αὐτόν. 
As ae σ \ 93> , x δ δὰ N 
καὶ ἐγένετο οὕτως, καὶ ἀνεβόησεν τὸ παιδάριον. ““καὶ 
la > Ν 
κατήγαγεν αὐτὸν ἀπὸ τοῦ ὑπερῴου εἰς τὸν οἶκον καὶ ἔδωκεν 
nw cy ’ὔ ἴων 
αὐτὸν τῇ μητρὶ αὐτοῦ: καὶ εἶπεν ᾿Ηλειού “ Βλέπε, ζῇ ὁ υἱός 
~ 
σου. “kal εἶπεν ἡ γυνὴ πρὸς Ἠλειού ““ Ἰδοὺ ἔγνωκα 
σ ἥν» ἐν a \ ean , > , , 
ὅτι σὺ ἄνθρωπος θεοῦ, καὶ ῥῆμα Κυρίου ἐν στόματί σου 
> ’ 3) 
ἀληθινόν. 
A a) 
‘Kal ἐγένετο μεθ᾽ ἡμέρας πολλὰς καὶ ῥῆμα Κυρίου ἐγέ- 
Ν 3 » | ἘῸΝ “A “A 7 ἢ ig (a4 50 

vero πρὸς ᾿Ηλειοὺ ἐν τῴ ἐνιαυτῷ τῷ τρίτῳ λέγων ““ἸΠορεύθητι 

, » θ ~ >A iB Ν ὃ , ε Ν 3: «Ἢ ’ “A 
καὶ ὄφθητι τῷ ᾿Αχαάβ, kal δώσω ὑετὸν ἐπὶ πρόσωπον τῆς 
I> 
γῆς. 
ε N ΡΝ , 
ἡ λιμὸς κραταιὰ ἐν Σαμαρείᾳ. 

> 

᾿Αβδειοὺ τὸν οἰκονόμον: καὶ ᾿Αβδειοὺ ἦν φοβούμενος τὸν 


"καὶ ἐπορεύθη ᾿Ηλειοὺ τοῦ ὀφθῆναι τῷ ᾿Αχαάβ, καὶ 
8 Ν eons 3 ᾿ Ν 
καὶ ἐκάλεσεν ᾿Αχαὰβ τὸν 


κύριον σφόδρα. 


20. ἀνεβόησεν ᾿Ἢλειού: Hebrew, 
‘he cried unto the LORD.’ The words 
‘unto the LORD’ in Hebrew might 
easily be taken for ‘ Elijah.’ —6 μάρτυς 
τῆς χήρας : here the Greek departs from 
the Hebrew, and is not very intelligi- 
ble. ὁ μάρτυς seems to be nominative 
for vocative, in apposition with Κύριε, 
like Κύριε ὁ θεός μου in 21. A agrees 
with B here, which is surprising in 
view of the general conformity of A 
to the Massoretic text. 

21. ἐνεφύσησεν τῷ παιδαρίῳ: he 
breathed into the child. R.V. ‘he 
stretched himself upon the child.’ 

22. καὶ ἐγένετο κτλ.: this verse is 


ἧς ἴω \ > 
‘kal ἐγένετο ἐν τῷ τύπτειν τὴν ᾿Ιεζάβελ 


shorter in the Greek than in the He- 
brew. Cp. Ν.Υ. --- ἀνεβόησεν: this 
word seems to have crept in here 
from verse 20, in place of ἀνεβίωσεν, 
which Josephus (Ant. VIII 18 ὃ 2) 
employs in this context. A has 
εζησεν. 

1. μεθ ἡμέρας πολλάς: ὃ 80, Jose- 
phus (Ant. VIII 18 ὃ 4) says χρόνου 
δ᾽ ὀλίγου διελθόντος. ----ἐν TH ἐνιαυτῷ τῷ 
τρίτῳ: presumably explanatory of μεθ᾽ 
ἡμέρας πολλάς, and so three years after 
the miracle just recorded. 

8. ᾿Αβδειού: Hebrew ‘Obadyahu, 
Vulgate Abdias, English Obadiah.— 
ἣν φοβούμενος : analytic form of im- 


VI. THE STORY OF ELIJAH 269 


iit Kings XVII 11 | 
τοὺς προφήτας Κυρίου καὶ ἔλαβεν ᾿Αβδειοὺ ἑκατὸν ἄνδρας 
προφήτας καὶ ἔκρυψεν αὐτοὺς κατὰ πεντήκοντα ἐν σπη- 
ὅ καὶ εἶπεν 
᾿Αχαὰβ πρὸς ᾿Αβδειού “ Δεῦρο καὶ διέλθωμεν ἐπὶ τὴν γῆν 
ἐπὶ πηγὰς τῶν ὑδάτων καὶ ἐπὶ χειμάρρους, ἐάν πως εὕρωμεν 


’, Ν ὃ , > Ν > + Ἁ "ὃ 
λαίῳ, καὶ διέτρεφεν αὐτοὺς ἐν ἄρτῳ καὶ VOaTL. 


Y 
βοτάνην καὶ περιποιησώμεθα ἵππους Kal ἡμιόνους, καὶ οὐκ 
> , MEM a A 99 6 ee ee ε 
ἐξολοθρευθήσονται ἀπὸ τῶν σκηνῶν. καὶ ἐμέρισαν ἕαυ- 
τοῖς τὴν ὁδὸν τοῦ διελθεῖν αὐτήν: ᾿Αχαὰβ ἐπορεύθη ἐν ὁδῷ 
"Kat 


> “A “A > 
ἣν ᾿Αβδειοὺ ἐν TH ὁδῷ μόνος, καὶ ἦλθεν ᾿Ηλειοὺ εἰς συνάν- 


μιᾷ, καὶ ᾿Αβδειοὺ ἐπορεύθη ἐν ὁδῷ ἄλλῃ μόνος. 


3 la , \ 3 i: bp Ee De % 
THTW AVTOV μονος" Και Αβδειοὺ εσπευσεν και ἐπέεσεν ἔπι 
΄ > A ‘N > (ς τλῦ Ν > (wend , , 
προσώωπον AVTOV KAL ELTEV Eu ov εἰ QUTOS, Κυριε μου 
3 99 
Ηλειού ; 


»- 3 A > A 9S 3 
τῷ κυρίῳ σου “ Ἰδοὺ Ἠλειού.᾽ 9καὶ εἶπεν Αβδειού did WA 


Skat εἶπεν Ἠλειοὺ αὐτῷ “Ἐγώ: πορεύου, λέγε 


ε ’ὔ ν ’ Ν ‘a ’ὔ 9 A > . A 
ἡμάρτηκα, ὅτι δίδως Tov δοῦλόν σου εἰς χεῖρα ᾿Αχαὰβ τοῦ 
θ “ 4 10 ~ , ε , > » » 
ανατῶσαΐί με; ζῇ Κύριος ὁ θεός σου, εἰ ἔστιν ἔθνος 
K , Ὁ 3 3 / ε , A \ 
ἢ βασιλεία οὗ οὐκ ἀπέστειλεν ὁ κύριός μου ζητεῖν σε, καὶ 
es ἐν.» ? ae Se \ , δ ταν 
εἰ εἶπον “Οὐκ ἔστιν ᾿ καὶ ἐνέπρησεν τὴν βασιλείαν καὶ τὰς 
χώρας αὐτῆς, ὅτι οὐχ εὕρηκέν σε. “kal νῦν σὺ λέγεις 


perfect. Here due to imitation of the 7. καὶ ᾿Αβδειοὺ ἔσπευσεν: Hebrew, 


Hebrew. 

4. ἐν ἀρτῷ: ὃ 91. 

5. Δεῦρο καὶ διέλθωμεν: this gives 
a better sense than the Hebrew, ‘ Go.’ 
—éml ... ἐπί: over the land, to look 
for. — ἐξολοθρευθήσονται: Ex. 825 n,— 
ἀπὸ τῶν σκηνῶν: A has here xrnvwy, 
for which σκηνῶν seems here to have 
been written by mistake. 

6. τὴν ὁδόν: Hebrew, ‘the land.’ 
—pid ... ἄλλῃ: for the classical 
ἄλλῃ μὲν... ἄλλῃ δέ. 8 89. After 
μιᾷ the Hebrew adds ‘alone.’ On the 
other hand the Greek here inserts μόνος 
twice, where it is not in the Hebrew. 


‘and he knew him.’ — Hi σὺ εἶ αὐτός : 
literally, Art thou he? The εἰ repre- 
sents the Hebrew interrogative pre- 
fix = Latin -ne. ὃ 100. 

10. ὁ θεός cov: Obadiah is not 
disowning the worship of Jehovah 
on his own part, but acknowledging 
the higher religious standing of the 
prophet. Op. i K. 15%: iv K, 194,— 
οὗ: =ol. § 84, --- καὶ ἐνέπρησεν KTA.: 
here the Greek differs from the Hebrew. 
Cp. R.V. ‘And when they said, ‘‘ He 
is not here,’’ he took an oath from 
the kingdom and nation, that they 
found thee not.’ 


270 SELECTIONS FROM THE SEPTUAGINT 
iii Kings XVIII 12 


12 ae 2% ae 
και εσται EAYV eyo 


14 ΤΠ 4, > ’ ελλ “~ 7 3 
ορεύου, ἀνάγγελλε τῷ κυρίῳ σου. 
3 / > Ν ‘al ‘\ ~ / 3 “ 3 \ “ 
ἀπέλθω ἀπὸ σοῦ, καὶ πνεῦμα Κυρίου ἀρεῖ σε εἰς τὴν γῆν 
ἣν οὐκ οἷδα: καὶ εἰσελεύσομαι ἀπαγγεῖλαι τῷ ᾿Αχαάβ, καὶ 
> “ \ ε ὃ ων ’ ’ 5 ’ Ἂς 
ἀποκτενεῖ με: καὶ 6 δοῦλός σού ἐστιν φοβούμενος τὸν 


15 καὶ οὐκ ἀπηγγέλη σοι τῷ 


κύριον ἐκ νεότητος αὐτοῦ. 
’ ee / 9 A > ’ 3 / Ν 
κυρίῳ μου οἷα πεποίηκα ἐν τῷ ἀποκτείνειν ᾿Ιεζάβελ τοὺς 
προφήτας Κυρίου, καὶ ἔκρυψα ἀπὸ τῶν προφητῶν Κυρίου 
έ \ ¥ ὃ > & 4 > λ , Ν “0 3 
κατὸν ἄνδρας ἀνὰ πεντήκοντα ἐν σπηλαίῳ καὶ ἔθρεψα ἐν 
14 Ν “ A Xr Vd 4 4 λέ 
καὶ νυν σὺ λέγεις μοι * Ilopevov, λέγε 
15 


¥ , 9 

ἄρτοις Kal ὕδατι; 
“ ’ ἐς 3 ὃ 4, 9 λ Con 999 \. 2 ΄ 3) \ 

τῳ κυρίῳ σου “ Toov HAetov καὶ ἄποκτενει με. καὶ 
> “A a Ξε 

εἶπεν Ἠλειού “ Zn Κύριος τῶν δυνάμεων ᾧ παρέστην evar 

3 A “4 , > , PESTO 4 16 \ 3 
πιον αὐτοῦ, ὅτι σήμερον ὀφθήσομαι αὐτῷ. καὶ ἐπο- 
“ Ν ’ 

ρεύθη ᾿Αβδειοὺ εἰς συναντὴν τῷ ᾿Αχαὰβ καὶ ἀπήγγειλεν 
3 6. \ 27 7 > Ν ν᾿ Ὁ 4 > ld 

αὐτῷ: καὶ ἐξέδραμεν ᾿Αχαὰβ καὶ ἐπορεύθη εἰς συνάντησιν 

Ἠλειού. 


καὶ. εἶπεν ᾿Αχαὰβ πρὸς Ἠλειού “Εἰ σὺ εἶ αὐτὸς ὁ διαστρέ- 


Καὶ ἐγένετο ὡς εἶδεν ᾿Αχαὰβ τὸν Ἠλειού, 
φων τὸν Ἰσραήλ; “Kai εἶπεν Ἠλειού “Od διαστρέφω τὸν 
> aN 4 IAN a A A ε > lal ’ 3 “ 
Ισραήλ, ὅτι ἀλλ᾽ 7) σὺ καὶ 6 οἶκος τοῦ πατρός σου ἐν τῷ 
καταλιμπάνειν ὑμᾶς τὸν κύριον θεὸν ὑμῶν, καὶ ἐπορεύθης 


12. καὶ ἔσται κτλ.: ὃ 41. --- εἰς τὴν 15. Ζῇ κύριος... ὅτι: ὃ 101. 


γῆν ἣν οὐκ οἶδα: Hebrew, ‘to where I 
know not.’ A omits τήν. ---- ἔστιν φο- 
βούμενος : the Hebrew has simply the 
participle, to which the copulative 
verb is supplied by the translator. 

13. σοι τῷ κυρίῳ pov: the σοι seems 
to be inserted by the translator for 
clearness, since otherwise ‘my lord’ 
might be supposed to refer to Ahab, — 
ἀπὸ τῶν προφητῶν: the ἀπό here rep- 
resents a Hebrew preposition having ἃ 
partitive meaning. ὃ 92.— ἀνὰ πεντή- 
κοντα: if the translator had been in 
his most literal mood, he would here 
have given US πεντήκοντα πεντήκοντα. 
§ 85. 


16. συναντήν : used again in iv Καὶ, 
215, 526, In all three places A has 
συναντησιν. Cp. ili K. 2018 ἀπαντήν. 
— ἐξέδραμεν ᾿Αχαὰβ καὶ ἐπορεύθη : He- 
brew, ‘ Ahab went.’ 

17. ὁ διαστρέφων: R.V. ‘thou 
troubler.’ The reference is apparently 
to the drought, with which Ahab taxes 
Elijah. 

18. ὅτι GAN ἤ: ὃ 109. — καταλιμ- 
mavev: Gen. 3916 ῃ. --- καὶ ἐπορεύθης: 
for the irregularity of construction cp. 
ii Jn.? διὰ τὴν ἀλήθειαν τὴν μένουσαν ἐν 
ἡμῖν, καὶ μεθ᾽ ἡμῶν ἔσται εἰς τὸν αἰῶνα. 
— τὸν κύριον θεὸν ὑμῶν: Hebrew, ‘the 
commandments of Φομονυδῃ." --- Βαα- 





ae . ae 


VI. THE STORY OF ELIJAH 271 
ii Kings XVIII 23 


ὀπίσω τῶν Βααλείμ. ᾿ 


9 \ ἴω > ’ ’ 

καὶ νῦν ἀπόστειλον, συνάθροισον 
A A , > ὴλ > »” Ν ’ὔ Ν A 

πρὸς μὲ πάντα Ἰσραὴλ. ets ὄρος τὸ Καρμήλιον, καὶ τοὺς 

’ ~ > 

προφήτας τῆς αἰσχύνης τετρακοσίους καὶ πεντήκοντα καὶ 
Χ a > las ' 

τοὺς προφήτας τῶν ἀλσῶν τετρακοσίους, ἐσθίοντας τρά- 

3 > \ 

πεΐζαν ‘“lelaBeh.” “Kat ἀπέστειλεν ᾿Αχαὰβ eis πάντα 

3 Ν 

Ἰσραήλ, καὶ ἐπισυνήγαγεν πάντας τοὺς προφήτας εἰς ὄρος 

Ν ΄ 21 δ , > \ Ν , 

τὸ Καρμήλιον. καὶ προσήγαγεν Ἡλειοὺ πρὸς πάντας 
Ἀ > A ν A A 

Kat εἶπεν αὐτοῖς “Hieod ““Ἕως πότε ὑμεῖς χωλανεῖτε ἐπ᾽ 

9 ’ὔ A > 2 > ¥ 4 ε x , 

ἀμφοτέραις ταῖς ἰγνύαις; εἰ ἔστιν Κύριος ὁ θεός, πορεύ- 

εσθε ὀπίσω αὐτοῦ: εἰ δὲ Βάαλ, πορεύεσθε ὀπίσω αὐτοῦ. 

καὶ οὐκ ἀπεκρίθη 6 λαὸς λόγον. ““καὶ εἶπεν ᾿Ηλειοὺ πρὸς 

Ν λ ’ 4 4 > Ν ε λέλ ’ A ’ ’ 

τὸν λαόν ““᾿Εγὼ ὑπολέλειμμαι προφήτης τοῦ κυρίου μονώτα- 

τος, καὶ οἱ προφῆται τοῦ Βάαλ τετρακόσιοι καὶ πεντήκοντα 

»~ ὃ Ἁ ε ~ an Ψ ’ 93 ’ὔ 

ἄνδρες, καὶ of προφῆται τοῦ ἄλσους τετρακόσιοι" * δότωσαν 


λείμ: the Hebrew plural of Baal, which 
originally meant only owner or master. 
Each Canaanite community gave this 
name to the god of its own special 
worship, sometimes with a distinctive 
addition, as Baal-zebub at Ekron (iv 
K. 1?). 

19. ὄρος τὸ Καρμήλιον : Jos. Ant. 
VIII 18 ὃ 5 τὸ Καρμήλιον ὄρος. ---- τῆς 
αἰσχύνης: substituted for ‘of Baal’ 
here and in 25, but in 22 we have Βάαλ, 
as in the Hebrew throughout. —rév ἀλ- 
σῶν: Hebrew, ‘of the Ashérah.’ Jos. 
Ant. VIII 13 ὃ 5 τοὺς τῶν ἀλσέων προ- 
φήτας: Vulg. prophetasque luco- 
rum. It is generally agreed now that 
an asherah was a sacred pole or tree- 
trunk set up beside the altar in Ca- 
naanite places of worship (Jdg. 625). 
It seems certain however from Second 
Kings 217 (cp. First Kings 151%) that 
there was also a goddess named Ashe- 
rah. ‘ The Asherah’ occurs in Jdg. 


625; 1 Καὶ, 1688; ii Κα, 136, 236716 The 
plural occurs in two forms — Asheroth, 
Jdg. 37; Asherim, Ex. 8418: 1 Καὶ, 14%: 
ii K. 2811 --- ἐσθίοντας τράπεζαν: the 
use of the accusative here is a Hebra- 
ism. Cp. Dan. Θ 1% τῶν ἐσθόντων 
τὴν τράπεζαν τοῦ βασιλέως, where ΟἹ 
has τοὺς ἐσθίοντας ἀπὸ τοῦ βασιλικοῦ 
δείπνου. 

21. προσήγαγεν : intransitive, drew 
nigh. This use occurs in Xenophon, 
and probably originated in military 
language. Cp. v. 80. --- χωλανεῖτε ἐπ᾽ 
ἀμφοτέραις ταῖς ἰγνύαις: will ye be 
lame on both legs. R.V. ‘halt ye be- 
tween two opinions.’ ᾿Ιγνύα occurs 
only here in the LXX. 

22. μονώτατος : for the superlative 
cp. Jdg. 829: ii K. 18% 38, 172: iii Καὶ, 
889, 1010.1 2931: iv K. 10%, 1738: 
i Mac. 107. —rkal οἱ προφῆται τοῦ 
ἄλσους τετρακόσιοι : not in the He- 
brew. 


272 SELECTIONS FROM THE SEPTUAGINT 


iii Kings XVIII 24 
a“ Ν ~ 7 
ἡμῖν δύο Boas, καὶ ἐκλεξάσθωσαν ἑαυτοῖς τὸν ἕνα, καὶ μελι- 
, AS 4 Bm A 4 Ν a Ν 3 , 
σάτωσαν καὶ ἐπιθέτωσαν ἐπὶ τῶν ξύλων καὶ πῦρ μὴ ἐπιθέ. 
Ν δ. Ν , Ν ἴω Ν ¥ Ἂς al 9 
τωσαν" καὶ ἐγὼ ποιήσω τὸν βοῦν τὸν ἄλλον, καὶ πῦρ οὐ 
ae A 24 4 aA 9 δι θ A ee be κι πον 
μὴ ἐπιθῶ. καὶ βοᾶτε ἐν ὀνόματι θεῶν ὑμῶν, καὶ ἐγὼ ἐπι- 
4 5 δι. Κὺ ’ a) A A ἃ » e 
καλέσομαι ἐν ὀνόματι Κυρίου τοῦ θεοῦ pov: καὶ ἔσται ὁ 
΄ἣ ἃ 2N 3 , 3 , Ὁ 4.93 λον ’ 
θεὸς ὃς ἐὰν ἐπακούσῃ ἐν πυρί, οὗτος θεός." καὶ ἀπεκρίθη- 
A \ ~ a 3 ’ > 
σαν πᾶς ὃ λαὸς Kat εἶπον “ Καλὸν τὸ ῥῆμα ὃ ἐλάλησας. 
A > > 
“Kai εἶπεν ᾿Ηλειοὺ τοῖς προφήταις τῆς αἰσχύνης ““᾿Ἐκλέξα- 
~ 4 Ν ’ ων [2 
σθε ἑαυτοῖς τὸν μόσχον τὸν ἕνα καὶ ποιήσατε πρῶτοι, ὅτι 
\ ε Lal Ν > ’ 3 > / ‘al ε “ 
πολλοὶ ὑμεῖς, καὶ ἐπικαλέσασθε ἐν ὀνόματι θεοῦ ὑμῶν, 
irene" \ 3 mA 99 a ον x , 1 se 
καὶ πῦρ μὴ ἐπιθῆτε. καὶ ἔλαβον τὸν μόσχον καὶ ἐποί- 
‘ 3 ΄“ 3 > ld ~ , > / 
σαν, καὶ ἐπεκαλοῦντο ἐν ὀνόματι τοῦ Βάαλ ἐκ πρωίθεν 
4 ’ Ἀ > 6? , e A ε ’ὔ > 
ews μεσημβρίας καὶ εἶπον “’Eqdxovcov ἡμῶν, ὁ Baad, 
ἴω ‘ Ν > : 
ἐπάκουσον ἡμῶν "᾽ Kal οὐκ ἦν φωνὴ Kal οὐκ ἣν ἀκρόάσις" 
ἘΝ 2 4 a , ee eee ΟΣ 97.8 
Kal διέτρεχον ἐπὶ τοῦ θυσιαστηρίου οὗ ἐποίησαν. καὶ 
3 ld ’ Ἁ 3 4 9 ‘ > ‘ ε 
ἐγένετο μεσημβρία καὶ ἐμυκτήρισεν αὐτοὺς ᾿Ηλειοὺ ὁ 
\ > > A [} 
Θεσβείτης καὶ εἶπεν “᾽᾿Ἐπικαλεῖσθε ἐν φωνῇ μεγάλῃ, ὅτι 
σ A . ¢ 
θεός ἐστιν, ὅτι ἀδολεσχία αὐτῷ ἐστιν, καὶ ἅμα μή ποτε 
’ > ’ x ’ 4 > , \ > 
χρηματίζει αὐτός, ἢ μή ποτε καθεύδει αὐτός, καὶ ἐξανα- 


28. μελισάτωσαν: dismember. A 1971.—6 Θεσβείτης : not in the He- 


sacrificial term. Cp.33, Lev. 16 μελιοῦσιν 
αὐτὸ κατὰ μέλη. It occurs also in Jdg. 
1039. 20°: iK. 117: Mic. 38.— ποιήσω: 
will dress, i.e. make ready for burning. 
Cp. 25°69; Jdg. 6% See Jdg. 1818 n, 

24. ἐν πυρί: § 91. 

25. ἑαυτοῖς : ὃ 13. 

26. ἐκ πρωίθεν: § 84. ---ὁ Βάαλ: 
nominative for vocative. A transcript 
from the Hebrew, and at the same 
time in accordance with popular usage 
in Greek. § 50. 

27. ἐμυκτήρισεν: a rare word out- 
side the LXX, but familiar to us 
through its use in Gal. 67. Cp. iv K. 


brew. — ἀδολεσχία : this word is used 
in classical Greek, not only for ‘idle 
chatter,’ but also for ‘subtle reason- 
ing.’ The latter meaning appears to 
have originated out of the former in 
connexion with the. discourses of Soc- 
rates, and we have the key to the tran- 
sition in Crat. 401 B, where Plato 
ironically takes up the term ἀδολέσ χης, 
which had been flung at Socrates (Ar. 
Nub. 1485). Hence ἀδολεσχία αὐτῷ 
ἐστιν becomes possible as a translation 
of the same Hebrew, which is rendered 
by the Revisers ‘he is musing.’ — pq 
ποτε: haply. Gen. 4313}. --- χρηματί- 


VI. THE STORY OF ELIJAH 273 


iii Kings XVIII 32 


, ” ὅδ, Sees χοῦ 3 ΩΝ , \ 
στήσεται. καὶ ἐπεκαλοῦντο ἐν φωνῇ μεγάλῃ, καὶ κα- 
ἃ 
τετέμνοντο ἐν μαχαίρᾳ καὶ σειρομάσταις ἕως ἐκχύσεως 
ν Φ' 7 > , 29 ee ΄, ° 4 @ A 
αἵματος ἐπ᾽ αὐτούς, “Kal ἐπροφήτευσαν ἕως οὗ παρῆλθεν 
A ὃ λ , A 3 ’ ε ε A ~ 9 A A 
TO δειλινόν. καὶ ἐγένετο WS ὁ καιρὸς TOU ἀναβῆναι THY 
/ \ 3 4 > Ἁ Ν Ν Ι.᾿ A 
θυσίαν, καὶ ἐλάλησεν ᾿Ηλειοὺ πρὸς τοὺς προφήτας τῶν 
’ a ἴω 
προσοχθισμάτων λέγων ““Μετάστητε ἀπὸ τοῦ νῦν, καὶ ἐγὼ 
ποιήσω τὸ ὁλοκαύτωμά pwou:” καὶ μετέστησαν καὶ ἀπῆλθον. 
Kat εἶπεν ᾿λειοὺ πρὸς τὸν λαόν “Προσαγάγετε πρὸς μέ" 
\ , A e λ ν Ν 3 , 81 \ » 
καὶ προσήγαγεν πᾶς ὁ λαὸς πρὸς αὐτόν. καὶ ἔλαβεν 
3 A 
Ηλειοὺ δώδεκα λίθους Kar’ ἀριθμὸν φυλῶν Ἰσραήλ, ὡς 
ἐλάλησεν Κύριος πρὸς αὐτὸν λέγων ““Ἰσραὴλ ἔσται τὸ 
» , ” 82 (δ ἃς Ὁ δέ x , 3. a ἃ 
ὄνομά σου. καὶ φκοδόμησεν τοὺς λίθους ἐν ὀνόματι 
’, Ν »»ἤ Ἀ , Ν 
Κυρίου, καὶ ἰάσατο τὸ θυσιαστήριον τὸ κατεσκαμμένον, 





ζει: R.V. ‘he is gone aside’; cp. Ger- 
man Abtritt. After this the Hebrew 
has ‘or he is on a journey,’ which 
Josephus (Ant. VIII 13 § 5) also read 
- μεγάλῃ Bon καλεῖν αὐτοὺς ἐκέλευε τοὺς 
θεοὺς, ἢ γὰρ ἀποδημεῖν αὐτοὺς ἢ καθεύδειν. 

28. σειρομάσταις : σιρομάστης or 
σειρομάστης is literally a pit-searcher, 
and then used for a kind of lance; 
see L. & S. The word occurs also in 
Nb. 257: Jdg. 58 (A): iv K. 112°: Joel 
310, Josephus also uses it in this 
context. 

29. ἐπροφήτευσαν: § 19. --- ἕως οὗ 
παρῆλθεν τὸ δειλινόν: until the after- 
noon was gone by. These words seem 
to correspond to those rendered in the 
R.V. ‘when midday was past.’ But 
there is some difference in the order of 
the words here between the text of the 
Seventy and our Hebrew. Elsewhere in 
the LXX τὸ δειλινόν, when used of time, 
is adverbial—Gen. 38: Ex. 299% 41; 
Lyt. 629: Susannah O’7, Ini Esd. 5% 
we have ὁλοκαυτώματα Κυρίῳ τὸ πρωινὸν 


καὶ τὸ δειλινόν. ---- ὡς ὁ καιρὸς κτλ. : Cp. 
i Esd. 869 ἐκαθήμην περίλυπος ἕως τῆς 
δειλινῆς θυσίας. --- καὶ ἐλάλησεν. .. 
ἀπῆλθον: the Greek here departs alto- 
gether from the Hebrew, as may be 
seen by acomparison with the R.V, — 
προσοχθισμάτων: offences, a substitu- 
tion for ‘ Baal,’ like τῆς αἰσχύνης in 19. 
So in 1183, 1682 καὶ ἔστησεν θυσιαστήριον 
τῷ Βάαλ ἐν οἴκῳ τῶν προσοχθισμάτων 
αὐτοῦ (R.V. ‘in the house of Baal’). 
Cp. iv K. 2818 τῇ ᾿Αστάρτῃ προσοχθί- 
σματι Σιδωνίων καὶ τῷ Χαμὼς προσοχθί- 
σματι Μωὰβ καὶ τῷ Μολχὸλ βδελύγματι 
υἱῶν ᾿Αμμών. ---- ὁλοκαύτωμα : very com- 
mon in the LXX, in which it does duty 
for five different Hebrew words. 

30. Προσαγάγετε: v. 21 n. 

31. Ἰσραήλ: Hebrew, ‘of the sons 
of Jacob.’ 

82. ἰάσατο: for this use of ἰάσατο 
we may compare Nehemiah 4? (= 
ii Esd, 14?) in the Oxford text of the 
Vatican Ms. καὶ σήμερον ldcovra τοὺς 
λίθους, where the R.V. has ‘ will they 


274 SELECTIONS FROM THE SEPTUAGINT 


iii Kings a 88 


καὶ ἐποίησεν θάλασσαν χωροῦσαν oie μετρητὰς σπέρμα- 

τος κυκλόθεν τοῦ θυσιαστηρίου΄Γ “Kat ἐστοίβασεν τὰς 
’ δυν Ν / 5 ἐν , Ν δ: τὰ 

σχίδακας ἐπὶ τὸ θυσιαστήριον ὃ ἐποίησεν, καὶ ἐμέλισεν 

XN ¢ 4 Ἀν Θ Ν (ὃ Ἁ 3 ’ 

τὸ ὁλοκαύτωμα καὶ ἐπέθηκεν τὰς σχίδακας, καὶ ἐστοίβασεν 

δ. καὶ εἶπεν “ Λάβετέ μοι τέσσαρας 


ε , Y ΓΕ: , 4 ἃ Ἀπ ΟΝ ΄ ὅς ἐδ ΚΑ 
ὑδρίας ὕδατος, KQL ἐπιχέέετε ETL TO ὁλοκαύτωμα και επι 


ἣν ‘ : , 
ἐπὶ τὸ θυσιαστήριον. 


A (ὃ ”> . a | , ν A > ξὲ , 
Tas σχι ακας" και ἐποίησαν OUT@S. και E€LTTEV Aevtepw- 


σατε"᾽ καὶ 
δ καὶ διεπορεύετο τὸ ὕδωρ κύκλῳ τοῦ θυσι- 
36 


+ 25 , \ 9 ‘cc , 3) 

και ἐδευτέρωσαν. καὶ εἰπεν “ Τρισσώσατε" 
ἐτρίσσευσαν. 
, ‘\ \ , »Ἤ [7 Ἀ 
αστηρίου, καὶ τὴν θάλασσαν ἔπλησαν ὕδατος. καὶ 

5 Ν 
ἀνεβόησεν ᾿Ηλειοὺ εἰς τὸν οὐρανὸν καὶ εἶπεν “ Κύριε ὁ θεὸς 
"AB Ν \ ἽἼ \ Ν Ἔ aN > 4 ’ Κ ͵ὕὔ 
ραὰμ, καὶ Ἰσαὰκ καὶ Ἰσραήλ, ἐπάκουσόν μου, Κύριε, 
Ν A 

ἐπάκουσόν μου σήμερον EV πυρί, καὶ γνώτωσαν πᾶς ὁ λαὸς 
a 7] N , ε pat , eo. A\ 2 . 
οὗτος ὅτι σὺ Κύριος ὁ θεὸς Ἰσραήλ, κἀγὼ δοῦλός σου καὶ 


διὰ σὲ πεποίηκα τὰ ἔργα ταῦτα. 


revive the stones ?’ The words relating 
to the repair of the altar come in the 
Hebrew at the end of verse 30. — θάλασ- 
σαν: cp. verses 35, 38. Θάλασσα in 
these passages means ‘trench.’ They 
are the only ones in which it is em- 
ployed to translate the particular word 
here used in the Hebrew. Josephus 
(Ant. VIII 18 ὃ 5) uses δεξαμενή in this 
connexion. — δύο μετρητάς : this repre- 
sents a dual form in the Hebrew, which 
the Revisers render in the margin ‘a 
two-seah measure.’ — κυκλόθεν: this 
and κύκλῳ in 35 are renderings of the 
same Hebrew original. ὃ. 97. 

33. ἐστοίβασεν: he piled. Cp. 
Lyt. 17 ἐπιστοιβάσουσιν ξύλα ἐπὶ τὸ 
πῦρ: also Lvt. 612; Josh. 26; Cant. 25, 
--σχίδακας: σχίδαξ = σχίζα, Latin 
scindula, a piece of cleft wood, occurs 
in the LXX only here and in verse 88, 
— ἐπὶ τὸ θυσιαστήριον ὃ ἐποίησεν : not 


5 ’ ld 
δ ἐπάκουσόν μου, Κύριε, 


in the Hebrew. — ἐμέλισεν : verse 23 n. 

34. Δευτερώσατε: a word confined 
to Biblical Greek, and perhaps coined 
to translate the particular Hebrew 
word here used. See Gen. 4182 n, — 
Τρισσώσατε: probably another coin- 
age to suit this particular passage. 
- ἐτρίσσευσαν: A has ἐτρισσωσαν. 
Τρισσεύειν Occurs without variant in 
i K. 201.20 in the sense of ‘doing a 
thing a second time.’ Δευτερεύειν in 
the four passages in which it occurs in 
the LXX means ‘to be second,’ e.g. 
Esther 48 ᾿Αμὰν ὁ δευτερεύων τῷ βασιλεῖ. 

35. κύκλῳ : verse 32 ἢ. ---ἔπλησαν : 
Hebrew, ‘he filled,’ 

86. καὶ ἀνεβόησεν ᾿Ηλειοὺ els τὸν 
οὐρανόν: different from the Hebrew. 
Cp. R.V. — ἐπάκουσόν pov... ἐν πυρί: 
not in the Hebrew. — γνώτωσαν πᾶς ὁ 
λαὸς οὗτος: R.V. ‘let it be known this 
day.’ 


VI. THE STORY OF ELIJAH 275 
iti Kings XVIII 44 
3 , , Ἁ ’ ε Ν @ 9 ‘ F aly, ε 
ἐπάκουσόν μου, καὶ γνώτω ὁ λαὸς οὗτος ὅτι σὺ Κύριος ὁ 
θ , Ν ΝΙΝ Ν δί A A , Pe 5 3) 
εός, καὶ σὺ ἔστρεψας τὴν καρδίαν τοῦ λαοῦ τούτου ὀπίσω. 
88 Ἁ » Lal ‘\ ’ 9 ~ > A A , 
Kal ἔπεσεν πῦρ παρὰ Κυρίου ἐκ Tod οὐρανοῦ, καὶ κατέ. 
φαγεν τὰ ὁλοκαυτώματα καὶ τὰς σχίδακας καὶ τὸ ὕδωρ 
Ν ‘a ἈΝ le) 
τὸ ἐν TH θαλάσσῃ, καὶ τοὺς λίθους καὶ τὸν χοῦν ἐξέλιξεν 
A A 89 A » ἴω ε Ἀ > «A , 9 A 
TO πῦρ. καὶ ἔπεσεν πᾶς ὁ λαὸς ἐπὶ πρόσωπον αὐτῶν 
Ἁ A 
καὶ εἶπον ““᾿Αληθῶς Κύριος 6 Beds: αὐτὸς 6 Beds:” “Kal 
εἶπεν ᾿λειοὺ πρὸς τὸν λαόν ““Συλλάβετε τοὺς προφήτας τοῦ 
, \ “A | 
Βάαλ, μηθεὶς σωθήτω ἐξ αὐτῶν" καὶ συνέλαβον αὐτούς, 
Ἁ , > » > ‘\ > Ν ’ Ἁ 
καὶ κατάγει αὐτοὺς Ἠλειοὺ εἰς τὸν χειμάρρουν Κεισὼν 
‘\ A κι 
καὶ ἔσφαξεν αὐτοὺς ἐκεῖ. “Kat εἶπεν Ἠλειοὺ τῷ 
> Ν A la A 
Αχαάβ ““᾿Ανάβηθι καὶ φάγε Kat πίε, ὅτι φωνὴ τῶν ποδῶν 
‘ A A 
“καὶ ἀνέβη ᾿Αχαὰβ τοῦ φαγεῖν καὶ πιεῖν" 
: 
καὶ Ἠλειοὺ ἀνέβη ἐπὶ τὸν Κάρμηλον, καὶ ἔκυψεν ἐπὶ τὴν 


A e “a 99 
Του UVETOUV. 


A Ν » Ν , ε “A - ee ’ ~ , 
γῆν καὶ ἔθηκεν τὸ πρόσωπον ἑαυτοῦ ἀνὰ μέσον τῶν γονά- 
των ἑαυτοῦ, “καὶ εἶπεν τῷ παιδαρίῳ αὐτοῦ ““᾿Ανάβηθι καὶ 
ἐπίβλεψον ὁδὸν τῆς θαλάσσης. καὶ ἐπέβλεψεν τὸ παιδά- 
ριον καὶ εἶπεν “Οὐκ ἔστιν οὐθέν -᾿ καὶ εἶπεν ᾿Ἠλειού “ Καὶ 

Ok ἃ ε , en RE ε ΜΕΥ, 44 ἡ τὸ ὦ 
σὺ ἐπίστρεψον ἑπτάκι, καὶ ἀπόστρεψον ἑπτάκι. καὶ ἀπέ 

Ν ’ ε , Ἁ 3 7 3 ~ ε ’ 
στρεψεν τὸ παιδάριον ἑπτάκι" καὶ ἐγένετο ἐν τῷ ἑβδόμῳ, 

\ > ‘ , Ν ε » 3 Ν 9 , Y 
καὶ ἰδοὺ νεφέλη μικρὰ ws ἴχνος ἀνδρὸς ἀνάγουσα ὕδωρ. 


37. γνώτω: in 36 γνώτωσαν. The the sea, a Hebraism. Cp. Dt. 119 ὁδὸν 


difference is not due to the Hebrew, 
which has the plural here. 
38. καὶ τὸ ὕδωρ τὸ ἐν τῇ θαλάσσῃ: 


in the Hebrew this comes more natu- | 


rally at the end of the verse. — χοῦν: 
dust, as generally in the LXX. (Cp. 
Mk. 61 and see Ex. 816 n,— ἐξέλιξεν : 
= ἐξέλειξεν. Nb. 224 ἢ, 

41. τῶν ποδῶν: an unexpectedly 
poetical turn. Hebrew, ‘of abun- 
dance.’ 

43. ὁδὸν τῆς θαλάσσης : towards 


ὄρους τοῦ ᾿Αμορραίου: Mt. 415 ὁδὸν θα- 
λάσσης. --- ἐπίστρεψον... ἀπόστρεψον: 
R.V. ‘Go again seven times,’ — érrdxu: 
A has ἑπτακις here and in verse 44. 

44. ἴχνος: used in the LXX, not 
only for the sole of the foot, as in Josh. 
13 πᾶς ὁ τόπος ἐφ᾽ ὃν ἂν ἐπιβῆτε τῷ ἴχνει 
τῶν ποδῶν ὑμῶν, but also for the palm 
of thehand. iK. 54: iv K. 9% τὰ ἔχνη 
τῶν χειρῶν. Jos. Ant. VIII 18 § 16 οὐ 
πλέον ἴχνους ἀνθρωπίνου. --- ἀνάγουσα 
ὕδωρ: not in the Hebrew. 


276 SELECTIONS FROM THE SEPTUAGINT 


iii Kings XVIII 45 
bs Ἁ nw 
καὶ ἐἶπεν ““᾿Ανάβηθι καὶ εἰπὸν ᾿Αχαάβ “ Ζεῦξον τὸ ἅρμα 
" , ‘ ΄ Chey oy foe eS” ee 
σου καὶ κατάβηθι, μὴ καταλάβῃ σε ὁ ὑετός. Ὁ καὶ eye 
4 Ὁ Ἂ ® Ἅ, ε 3 Ν 4 , 
VETO ἕως ὧδε καὶ ὧδε, καὶ 6 οὐρανὸς συνεσκότασεν νεφέ- 
\ \ . 
hats καὶ πνεύματι, καὶ ἐγένετο ὃ ὑετὸς μέγας: Kal ἔκλαεν 
/ 
καὶ ἐπορεύετο ᾿Αχαὰβ eis Ἰσραήλ. “ὃ 
Ν la) \ 
ἐπὶ τὸν Ἠλειού: καὶ συνέσφιγξεν τὴν ὀσφὺν αὐτοῦ, Kat 


4 A 4 
καὶ χεὶρ Κυρίου 


ἔτρεχεν ἔμπροσθεν ᾿Αχαὰβ εἰς Ἰσραήλ. 

‘Kal ἀνήγγειλεν ᾿Αχαὰβ τῇ ᾿Ιεζάβελ γυναικὶ αὐτοῦ πάντα 
a 3 ’ 3 Ν Ate 3 4 \ , > 
ἃ ἐποίησεν “Herod καὶ ὡς ἀπέκτεινεν τοὺς προφήτας ἐν 
ῥομφαίᾳ. 


“Ri σὺ εἶ Ἠλειοὺ καὶ ἐγὼ Ἰεζάβελ, τάδε ποιήσαι μοι ὁ θεὸς 


"καὶ ἀπέστειλεν ᾿Ιεζάβελ πρὸς Ἠλειοὺ καὶ εἶπεν 


Ν / ’ 4 , XN ν + , 
καὶ τάδε προσθείη, ὅτι ταύτην THY ὥραν avpiov θήσομαι 
‘ , Ν ᾿ δον τὴν 3 δ τ Ὁ 8 να ν 
τὴν ψυχήν σου καθὼς ψυχὴν ἑνὸς ἐξ αὐτῶν. καὶ ἐφο- 

4 > ’ ‘\ > / A > ~ Ν ᾿ Ν 
βήθη ᾿Ἠλειού, καὶ ἀνέστη καὶ ἀπῆλθεν κατὰ τὴν ψυχὴν 
ε A Ἀετὸς ἡ 3 , ΜᾺ > "ὃ \ > ~ 
ἑαυτοῦ, Kal ἔρχεται eis Βηρσάβεε γῆν ‘lovda, καὶ ἀφῆκεν 
τὸ παιδάριον αὐτοῦ ἐκεῖ. “καὶ αὐτὸς ἐπορεύθη ἐν τῇ 
> , ε Ν ε , 4 5 \ 39 ’ ε ’ 
ἐρήμῳ ὁδὸν ἡμέρας, καὶ ἦλθεν καὶ ἐκάθισεν ὑποκάτω 
ῬἭ θ , se \ > / Ν Ἁ > “ 3 θ A \ 
abuev: καὶ ἠτήσατο THY ψυχὴν αὐτοῦ ἀποθανεῖν καὶ 


45. ἕως ὧδε καὶ ὧδε: ἃ Hebraism, 
literally until thus and thus. Here 
the context gives the force of mean- 
while. — ἔκλαεν : Hebrew, ‘rode.’ How 
ἔκλαεν comes here is not plain, and the 
usual LXX form is ἔκλαιεν, which A 
has. —’IopaqA: a mistake for ‘Jez- 
reel.’ So also in the next verse and 
in chapter 20. Jos. Ant. VIII 13 § 6 
καὶ ὁ μὲν els ᾿Ιεσράηλαν πόλιν παραγίνε- 
Tal. 

46. συνέσφιγξεν: this compound, 
which is not to be found in L. &S., 
occurs also in Ex. 8639; Lyvt. 87: Dt. 
157, — εἰς Ἰσραήλ : a distance of about 
sixteen miles. 

1. γυναικὶ αὐτοῦ: 
Hebrew. 


not in the 


2. Hi ot... ᾿Ιεζάβελ : not in the 
Hebrew. — τάδε... kal τάδε προσθείη: 
a Hebraism. Cp. Ruth 117; 1 Καὶ, 14%, 
2018, 2522: ii Κὶ, 3% 385, 1918; iii Κὶ, 238, 
21%: iv K. 61, —6 θεός: the verb be- 
ing plural, the R.V. has here ‘the 
gods.’ —8rt: (know) that, etc. § 107. 

8. κατὰ τὴν ψυχὴν ἑαυτοῦ: R.V. 
‘for his life.’ A Hebraism.— γῆν 
*IovSa: in apposition to Βηρσάβεε, but 
the genitive would be more appropri- 
ate. The specification of Beer-Sheba 
as belonging to Judah has been thought 
to stamp the story of Elijah as emanat- 
ing from the Northern Kingdom. If 
so, it must have been written before 
the capture of Samaria in B.c. 722. 

4. ‘Padpév: here the translator has 


VI. THE STORY OF ELIJAH ΟῚ 
iii Kings XIX 10 
ε A ld 
εἶπεν “Ἱκανούσθω viv, λάβε δὴ τὴν ψυχήν pov dm ἐμοῦ, 
. 
Κύριε, ὅτι οὐ κρείσσων ἐγώ εἰμι ὑπὲρ τοὺς πατέρας pov.” 
δ ‘9 0 ρον 3 Se Ν , ee , 
Kal ἐκοιμήθη καὶ ὕπνωσεν ἐκεῖ ὑπὸ φυτόν" καὶ ἰδού τις 
ν lal Ν > “~ 
ἥψατο αὐτοῦ καὶ εἶπεν αὐτῷ ““᾿Ανάστηθι καὶ φάγε. καὶ 
> Ἂς 9 A A 
ἐπέβλεψεν ᾿Ηλειού, καὶ ἰδοὺ πρὸς κεφαλῆς αὐτοῦ ἐνκρυφίας 
2 , \ , 35 ae Oe \ » ᾿ 
ὀλυρείτης καὶ καψάκης ὕδατος: καὶ ἀνέστη καὶ ἔφαγεν καὶ 
»» ans , 3 10 ἴ \ δ.» ε »” 
ἔπιεν, καὶ ἐπιστρέψας ἐκοιμήθη. καὶ ἐπέστρεψεν ὁ ay- 
λ Κ , 9 ὃ ὕ Ἁ ν 9 wn \ > 7 ἴω 
γέλος Κυρίου ἐκ δευτέρου, καὶ ἥψατο αὐτοῦ καὶ εἶπεν αὐτῷ 
Ψ A 
“<*Avaota, φάγε" ὅτι πολλὴ ἀπὸ σοῦ ἡ δδός.᾽ δὃκαὶ ἀνέ. 
‘ » Ἁ ¥ z \ 3 50 3 me. . 3 4, A 
στὴ Kal ἔφαγεν Kal ἔπιεν" καὶ ἐπορεύθη ἐν τῇ ἰσχύι τῆς 
’ 3 é 4 
βρώσεως ἐκείνης τεσσεράκοντα ἡμέρας καὶ τεσσεράκοντα 
9 » , \ A = 
νύκτας ἕως ὄρους Χωρήβ. "Καὶ εἰσῆλθεν ἐκεῖ εἰς 
A aN A / 3 “Ὁ A 3 Ν ea , 
τὸ σπήλαιον καὶ κατέλυσεν ἐκεῖ" καὶ ἰδοὺ ῥῆμα Κυρίου 
\ > ‘ A 
πρὸς αὐτὸν καὶ εἶπεν “Τί ov ἐνταῦθα, Ἠλειού; rai 
> 9 4 ¢ A 3948 A , , ψ 
εἶπεν ᾿Ηλειού ““Ζηλῶν ἐζήλωκα τῷ κυρίῳ Παντοκράτορι, ὅτι 


found himself at a loss, and left the 
word before him untranslated, which 
gives it the appearance of being a 
proper name. There is something 
wrong, as the consonants do not corre- 
spond with the Hebrew. The R.V. 
gives ‘juniper tree’ with a marginal 
alternative ‘broom.’ —rnv ψυχὴν ad- 
τοῦ: R.V. ‘for himself.’ A Hebraism. 
- Ἱκανούσθω: cp. Nb. 167: Dt. 16, 23, 
875 ; iii K, 1278, 2111; i Chr. 2145; Ezra 
446, 489, --- κρείσσων. .. ὑπέρ: ὃ 94. 

5. φυτόν: the Hebrew here is the 
same as that which was transliterated 
‘Paduev, so that the translator is aware 
that it means a plant of some kind. 
Josephus (Ant. VIII 13 § 7) has πρός 
τινι δένδρῳ. --- tls: Hebrew, ‘an angel.’ 

6. ᾿Ηλειού : not in the Hebrew. — 
évkpudias: Ex. 1239 n. — ὀλυρείτης : 
made of rye. Gen. 4016 n. For ἐνκρυ- 
glas ὀλυρείτης the R.V. has ‘a cake 


baken on the coals.’ — καψάκης : 1712, 

7. ᾿Ανάστα: § 32. 

8. ὄρους Χωρήβ: Hebrew, ‘ Horeb, 
the mount of God.’ Jos. Ant. VIII 13 
ὃ 7 els τὸ Σιναῖον καλούμενον ὄρος. On 
Horeb see Ex. 31, 176, 3386 The 
Jahvist is supposed to represent Sinai 


as the sacred mountain and the Elohist 


Horeb. The length of time assigned 
for the journey indicates geographical 
ignorance on the part of the writer. 

9. τὸ σπήλαιον: so also in the 
Hebrew, though the English has here 
‘a cave.’ The reference is evidently 
to some place known in the writer’s 
time, haply the spot which had been 
identified with the ὀπὴ ris πέτρας of 
Ex. 3322, Josephus (Ant. VIII 13 ὃ 7) 
has σπήλαιόν τι κοῖλον. 

10. τῷ κυρίῳ ἸΠαντοκράτορι: for 
Jehovah the God of hosts. The word 
which is here rendered παντοκράτωρ 


SELECTIONS FROM THE SEPTUAGINT 

iii Kings XIX 11 
3 , , ΡΣ ek Ὄπ ΄ . , , , 
ἐνκατέλιπόν σε οἱ υἱοὶ Ἰσραήλ: τὰ θυσιαστήριά σου κατέ- 
σκαψαν καὶ τοὺς προφήτας σου ἀπέκτειναν ἐν ῥομφαίᾳ, καὶ 
ὑπολέλειμμαι ἐγὼ μονώτατος, καὶ ζητοῦσί μου τὴν ψυχὴν 

a ae eT 11 \ 5 ς« 3 ΄ ᾿ \ ΄ 

λαβεῖν αὐτήν. καὶ εἶπεν “᾿Ἐξελεύσῃ αὔριον καὶ στήσῃ 
9 st ld 3 ee > ‘ 4 , 3) 
ἐνώπιον Κυρίου ἐν τῷ ὄρει: ἰδοὺ παρελεύσεται Κύριος. 


218 


Ἀ A , ‘ ὃ “A +” \ lal 
Kal πνεῦμα μέγα κραταιὸν διαλῦον opn καὶ συντρῖβον 
πέτρας ἐνώπιον Κυρίου, ἐν τῷ πνεύματι Κυρίου: καὶ μετὰ 

ῪΝ w~ 

TO πνεῦμα συνσεισμός, οὐκ ἐν τῷ συνσεισμῷ Κύριος: 
12.._% . . . a > > A \ , 

Kal μετὰ τὸν συνσεισμὸν πῦρ, οὐκ ἐν τῷ πυρὶ Κύριος" 

\ ‘a \ ΕἾ - 

καὶ μετὰ τὸ πῦρ φωνὴ αὔρας λεπτῆς. 
¥ > 4 Ν᾿ ὧν ’, \ , 3 “ 3 ia 
ἤκουσεν Ἡλειού, καὶ ἐπεκάλυψεν TO πρόσωπον αὐτοῦ ἐν TH 


13 {5 828 ε 
και έγένετο ως 


a e A Δ ΙΝ δα, wv τινὰ, , Ν 
μηλωτῇ ἑαυτοῦ, καὶ ἐξῆλθεν καὶ ἔστη ὑπὸ σπήλαιον" καὶ 
ἰδοὺ πρὸς αὐτὸν φωνὴ καὶ εἶπεν “Τί σὺ ἐνταῦθα, ᾿Ηλειού;" 
14 ν 5 > 4 6 A 39 7 A , , 

καὶ εἶπεν ᾿λειού ““Ζηλῶν ἐζήλωκα τῷ κυρίῳ ἸΠαντοκράτορι, 
Ψ 9 , ,ὕ ῃ ὦ ,ὕ, \ , Q 
ὅτι ἐγκατέλιπόν σε οἱ viol Ἰσραήλ, τὴν διαθήκην σου καὶ 
, A 
τὰ θυσιαστήριά σου καθεῖλαν καὶ τοὺς προφήτας σου 
> ’ > ε ’ Ν ε ’ 3 ‘ ’ 
ἀπέκτειναν ἐν ῥομφαίᾳ, καὶ ὑπολέλιμμαι ἐγὼ μονώτατος, 
τ a x , a Sera ee ὅν 15 
καὶ ζητοῦσι τὴν ψυχήν μου λαβεῖν αὐτήν. 
κὰ . bey $6 TT , > 2 3 δος ὦ ὃ ΄, 
ὕριος πρὸς αὐτόν ορεύου, ἀνάστρεφε εἰς τὴν OOdV σου, 


Ν > 
και εἰπεν 


was in 18 translated by τῶν δυνάμεων. 
παντοκράτωρ occurs first in the LXX 
in ii K. 5!°, after which it becomes very 
common.—eé: Hebrew, ‘thy covenant.’ 

11. αὔριον : not in the Hebrew. — 
ἐν τῷ πνεύματι Κυρίου : the Oxford 
text here gives the reading required — 
οὐκ ἐν τῷ πνεύματι Κύριος. ----συνσεισμός : 
there are ten occurrences of this word 
in the LXX, of which three are before 
us. Zech. 145 is the only passage in 
which it corresponds to the same 
Hebrew original as here. 

12. φωνὴ αὔρας λεπτῆς : R.V. mar- 
gin ‘a sound of gentle stillness.’ 

13. μηλωτῇ : sheepskin, a kind of 


cloak. The word occurs in the LXX 
five times (iii K. 1915; iv K. 28,18, 4) 
always as a transliteration of the same 
word, and always in connexion with 
Elijah. Hence we may infer that its 
use in Hb. 11%? contains a tacit refer- 
ence to him. Cp. Clem. i Cor. 17! 
Μιμηταὶ γενώμεθα κἀκείνων οἵτινες ἐν 
δέρμασιν alyelos καὶ μηλωταῖς περιεπά- 
τησαν. In Zech. 184 the same Hebrew 
word is translated déppis τριχίνη. 

14. σέ: this is not wanted here, as 
ἐγκατέλιπον Ought to govern τὴν διαθή- 
κὴν cov. In verse 10 it was substituted 
for it. — ὑπολέλιμμαι : = ὑπολέλειμμαι 
in verse 10, § 87. 


VI. THE STORY OF ELIJAH 279 


fii Kings XIX 21 
Ἁ 4 > Ν δδὸ 3 ’ “Ὁ Ἁ 9 \ 
καὶ ἥξεις εἰς τὴν ὁδὸν ἐρήμου Δαμασκοῦ. καὶ ἥξεις καὶ 
’ὔ \ ε Ν > A 
χρίσεις τὸν Aland εἰς βασιλέα τῆς Συρίας: “eat τὸν 
υἱὸν Eiov υἱοῦ Ναμεσθεὶ χρίσεις εἰς βασιλέα ἐπὶ Ἰσραήλ. 
καὶ τὸν Ἔλεισαῖε υἱὸν Σαφὰθ χρίσεις ἐξ ᾿Εβαλμαουλὰ 
, arcs a 17 We se . , 5 
προφήτην ἀντὶ σοῦ. “Kat ἔσται τὸν σωζόμενον ἐκ 
ε 
ῥομφαίας “Aland θανατώσει Ἑἰϊού, καὶ τὸν σωζόμενον 
ἐκ ῥομφαίας Eiod θανατώσει “EXevoate. “kat καταλεί- 
3 3 yr ε ‘\ (ὃ 3 ~ ’ , ἃ 
ψεις ἐν Ἰσραὴλ ἑπτὰ χιλιάδας ἀνδρῶν, πάντα γόνατα ἃ 
5 Ξ 4 A , Ν A » a > 
οὐκ ὥκλασαν γόνυ τῷ Baad, καὶ πᾶν στόμα ὃ οὐ προσε-. 
κι 39 A 
κύνησεν αὐτῷ. “Kat ἀπῆλθεν ἐκεῖθεν, καὶ εὑρίσκει 
“a 
τὸν ᾿Ελεισαίε υἱὸν Σαφάτ, καὶ αὐτὸς ἠροτρία ἐν βουσίν. 
ὃ ὃ ’ ae oF 3 A Ν HAN 3 A , 
adeka ζεύγη ἐνώπιον αὐτοῦ, καὶ αὐτὸς ἐν τοῖς δώδεκα: 
‘ 5 κε 25 8 δος» Ν ψν.9 ‘\ \ 3 A 3.5 
ἐπῆλθεν ἐπ᾽ αὐτόν, καὶ ἐπέρριψε τὴν μηλωτὴν αὐτοῦ ἐπ 


“Kal κατέλιπεν ᾽᾿Ἐλεισαῖε τὰς βόας, καὶ κατέδρα- 


αὐτόν. 
3 ’ 3 ‘\ Ἁ “yy 
μεν ὀπίσω ᾿Ἤλειοὺ καὶ εἶπεν ““Καταφιλήσω τὸν πατέρα 


». Cae , “" 
μου καὶ ἀκολουθήσω ὀπίσω σου" καὶ εἶπεν Ἠλειού ““᾿Ανά- 





[2 ’ὔ ’ 3) 
στρεφε, OTL πεποίηκά σοι. 


15. καὶ ἥξεις εἰς τὴν ὁδόν : not in 
the Hebrew. 

16. τὸν υἱὸν Εἰϊοὺ υἱοῦ NaperOet : 
Hebrew, ‘Jehu the son of Nimshi.’ 
A comparison with iv Κὶ. 9? υἱὸν ᾽Τωσα- 
φὰθ Ἑϊοὺ υἱοῦ Ναμεσσεί, Jehu the son of 
Jehoshaphat the son of Nimshi, makes 
it seem likely that ᾿Ιωσαφάθ has 
dropped out here before Jehu. 

17. καὶ τὸν cofdpevov ... ᾽Ἔϊλει- 
σαῖε: Josephus (Ant. VIII 13 § 7) has 
suppressed this, or else did not find it 
in his copy. 

18. καταλείψεις: Hebrew, ‘I will 
leave.’ — dkAacav γόνυ : the repetition 
of γόνυ is not due to the Hebrew, but 
apparently to a feeling that the first 
aorist must be transitive. In 84 the 
perfect participle ὀκλακώς is used in- 


“kat ἀνέστρεψεν ἐξόπισθεν 


transitively. The word is used only 
in these two passages of the LXX, 
but is quite classical. 

19. "EXacaie: Hebrew Elisha’ = 
‘God is salvation.,—nporpla: Jdg. 
1418 n.— δώδεκα ζεύγη κτλ. : Josephus 
(Ant. VIII 18 § 7) explains that there 
were other persons ploughing with 
Elisha. Twelve oxen yoked to one 
plough have been seen within living 
memory on Beachy Head, but δώδεκα 
ζεύγη would be double this number. 

20. καταφιλήσω.... ἀκολουθήσω: 
the former is aorist subjunctive, the 
latter future indicative. — ὅτι πεποίηκά 
σοι: R.V. ‘for what have I done to 
thee ?’ The Greek translator has neg- 
lected the interrogative, and so left the 
words without a meaning, unless we 


280 SELECTIONS FROM THE SEPTUAGINT 


iii Kings XX 1 
αὐτοῦ, καὶ ἔλαβεν τὰ ζεύγη τῶν βοῶν καὶ ἔθυσεν Kat 
Ψ 9 Ν 9 A , a A \ » an 
ἥψησεν αὐτὰ ἐν τοῖς σκεύεσι τῶν βοῶν, Kal ἔδωκεν τῷ 
λαῷ καὶ ἔφαγον" καὶ ἀνέστη καὶ ἐπορεύθη ὀπίσω ᾿Ηλειού, 
καὶ ἐλειτούργει αὐτῷ. 

1 ἀν χ Ὁ > A \ nA» , 
Kat ἀμπελὼν εἷς ἦν τῷ Ναβουθαὶ τῷ ᾿Ισραηλείτῃ 
Ν “A ν 
παρὰ τῷ ἅλῳ ᾿Αχαὰβ βασιλέως Σαμαρείας. "Kal ἐλάλη- 
σεν ᾿Αχαὰβ πρὸς Ναβουθαὶ λέγων “ Δός μοι τὸν ἀμπελῶνά 
σου καὶ ἔσται μοι εἰς κῆπον λαχάνων, ὅτι ἐγγίων οὗτος 
“A »” Ἁ , 9 al ¥ > ‘ €.. 5 
τῷ οἴκῳ μου, Kal δώσω σοι ἀμπελῶνα ἄλλον ἀγαθὸν ὑπὲρ 
αὐτόν: εἰ δὲ ἀρέσκει ἐνώπιόν σου, δώσω σοι ἀργύριον 
ἄλλαγμα ἀμπελῶνός σου τούτου, καὶ ἔσται μοι εἰς κῆπον 
λαχάνων. ὃ καὶ εἶπεν Ναβουθαὶ πρὸς ᾿Αχαάβ “ Μὴ γένοιτό 
μοι παρὰ θεοῦ μου δοῦναι κληρονομίαν πατέρων μου Gol.” 
4 > ae DRE 4 Ν la) > Ν 4 + aie 4 ’ 
καὶ ἐγένετο τὸ πνεῦμα ᾿Αχαὰβ τεταραγμένον, καὶ ἐκοιμήθη 
ἐπὶ τῆς κλίνης αὐτοῦ καὶ συνεκάλυψεν τὸ πρόσωπον αὐτοῦ, 
καὶ οὐκ ἔφαγεν ἄρτον. καὶ εἰσῆλθεν ᾿Ιεζάβελ ἡ γυνὴ 
> ey \ τῶν Δ. ἂχ Ν δι ἐν ee , \ a) , 
αὐτου πρὸς avTov καὶ ἐλάλησεν πρὸς αὑτὸν “Ti τὸ πνευμὰ 


A 
S Kat 


4 Ν 3 > NSS ce ΄, ¥ 99 
σου τεταραγμένον, καὶ οὐκ εἶ σὺ ἐσθίων aprtov; 
εἶπεν πρὸς αὐτήν “Ὅτι ἐλάλησα πρὸς Ναβουθαὶ τὸν ᾿Ισραη- 
λείτην λέγων ‘Ads μοι τὸν ἀμπελῶνά σου ἀργυρίου: εἰ δὲ 

4 4 3 A » 5 3 > A 9 Ἕ > 
βούλει, δώσω σοι ἀμπελῶνα ἄλλον ἀντ᾽ avTov:’ καὶ εἶπεν 


ἴ 


‘Oz ὃ , Xr ΄ , 2.32 See 
v OWOW σοι Κληβονομιαν TATEP@V μου. και €LTTEV 


read ὅτι, and render for anything I 
have done to thee. 

1. καὶ ἀμπελών: the connecting 
formula ‘And it came to pass after 
‘these things’ is absent from the LXX, 
which brings in the chapter about 
Ben-hadad after and not before this. 
- εἷς: § 2. ----Ἰσραηλείτῃ : Jezreelite. 
184 ῃ, --- τῷ ἅλῳ: Hebrew, ‘the pal- 
ace.’ On ἅλως see § 8. 

2. ἔσται μοι εἰς: § 90.—éyylov: 


§ 12. --- ἀγαθὸν ὑπὲρ αὐτόν : ὃ 94. --- καὶ 
... λαχάνων : not in the Hebrew. 

4. καὶ ἐγένετο κτλ. : the Greek in 
this verse is much shorter than the 
Hebrew. Cp. R.V.— συνεκάλυψεν : 
R.V. ‘turned away.’ 

5. οὐκ εἶ σὺ ἐσθίων: analytical 
form of the present, as in English, art 
thou not eating bread? ὃ 72. 

G. κληρονομίαν πατέρων pov: He- 
brew, ‘my vineyard.’ 


“So 


VI. THE STORY OF ELIJAH 281 
iii Kings XX 15 


πρὸς αὐτὸν ᾿Ιεζάβελ ἡ γυνὴ αὐτοῦ “Xb νῦν οὕτως ποιεῖς 

, ~ Se ES , 5 , , » \ A 
βασιλέα ἐπὶ Ἰσραήλ; ἀνάστηθι, φάγε ἄρτον καὶ σαυτοῦ 
γενοῦ: ἐγὼ δώσω σοι τὸν ἀμπελῶνα Ναβουθαὶ τοῦ Ἰσρα- 
"καὶ ἔγραψεν βιβλίον ἐπὶ τῷ ὀνόματι ᾿Αχαὰβ 

3 ~ “Ὁ ἴω 

καὶ ἐσφραγίσατο τῇ σφραγῖδι αὐτοῦ,. καὶ ἀπέστειλεν τὸ 

’ \ Ν ’ Ἁ ‘\ > , A 
βιβλίον πρὸς τοὺς πρεσβυτέρους καὶ τοὺς ἐλευθέρους τοὺς 
κατοικοῦντας μετὰ Ναβουθαί. καὶ ἐγέγραπτο ἐν τοῖς 
βιβλίοις λέγων ““ Νηστεύσατε νηστείαν, καὶ καθίσατε τὸν 


ηλείτου.᾽ 


Ναβουθαὶ ἐν ἀρχῇ τοῦ λαοῦ: “Kal ἐνκαθίσατε δύο ἄνδρας, 
υἱοὺς παρανόμων. Kat ἐκάθισαν ἐξ ἐναντίας αὐτοῦ, καὶ 
κατεμαρτύρησαν αὐτοῦ λέγοντες “Ηὐλόγηκας θεὸν καὶ βα- 
σιλέα "᾿" καὶ ἐξήγαγον αὐτὸν ἔξω τῆς πόλεως καὶ ἐλιθοβό- 
λησαν αὐτὸν λίθοις, καὶ ἀπέθανεν. “καὶ ἀπέστειλαν πρὸς 
᾿Ιεζάβελ λέγοντες “ Λελιθοβόληται Ναβουθαὶ καὶ τέθνηκεν. 
Kat ἐγένετο ὡς ἤκουσεν ᾿Ιεζάβελ, καὶ εἶπεν πρὸς ᾿Αχαάβ 
“"Ανάστα, κληρονόμει τὸν ἀμπελῶνα Ναβουθαὶ τοῦ Ἰσραη- 
λείτου ὃς οὐκ ἔδωκέν σοι ἀργυρίου, ὅτι οὐκ ἔστιν Ναβουθαὶ 


7. ποιεῖς βασιλέα ἐπί: play the rendering of ‘sons of Belial’ is viol 
king over. R.V. ‘govern the king- λοιμοί, as ini Καὶ. 212, Josephus (Ant. 
dom of.’ The Greek is averbal trans- VIII 13 ὃ 8) has here τρεῖς τολμηρούς 
lation of the Hebrew. —cavrod γενοῦ: τινας. 
regain thy self-possession. R.V. ‘let 18. καὶ ἐκάθισαν : the greater part 


thine heart be merry.’ 

8. τοὺς. ἐλευθέρους : R.V. ‘the no- 
bles.’ 

9. λέγων: ὃ 112.—év ἀρχῇ τοῦ 
λαοῦ: Hebrew, ‘at the head of the 
people.’ 

10. υἱοὺς παρανόμων : this is a 
LXX equivalent (cp. Jdg. 1922, 2018: 
ii Chr. 13") for the phrase ‘sons of 
Belial,’ of which the commonly ac- 
cepted explanation is ‘sons of un- 
profitableness.’ The personification of 
Belial, as in ii Cor. 615, is later than 
the Old Testament. Another LXX 


of verse 10 and the whole of 11 and 12 
are omitted in the LXX. This is per- 
haps a deliberate piece of compression 
on the part of the Greek translator. 
— ἐκάθισαν : intransitive. — HidAdyy- 
Kas : the Hebrew word for this is neutral 
in sense, meaning originally to say 
good-by to. It is used both of bless- 
ing and cursing. Here the translator 
has chosen the wrong sense, as in Job 
14 Jos. Ant. VIII 13 § 7 ὡς τὸν θεόν 
τε εἴη βλασφημήσας καὶ τὸν βασιλέα. 

15. ὅς: here the translator has 
chosen the wrong case for the inde- 


282 SELECTIONS FROM THE SEPTUAGINT 


iii Kings XX 16 
A 9 9 ” δ΄. [Re oy ε ¥ 3 Ν 9 
ζῶν, ὅτι τέθνηκεν. καὶ ἐγένετο ὡς ἤκουσεν ᾿Αχαὰβ ὅτι 
Ἁ 
τέθνηκεν Ναβουθαὶ 6 ᾿Ισραηλείτης, καὶ διέρρηξεν τὰ ἱμά- 
τια ἑαυτοῦ καὶ περιεβάλετο σάκκον: καὶ ἐγένετο μετὰ 
wn i Wee , Ν ’ 3 a 9 \ 3 wn 
ταῦτα Kal ἀνέστη καὶ κατέβη ᾿Αχαὰβ εἰς τὸν ἀμπελῶνα Na- 
"Kal 
> . 
εἶπεν Κύριος πρὸς ᾿Ηλειοὺ τὸν Θεσβείτην λέγων *“’Ava- 
στηθι καὶ κατάβηθι εἰς ἀπαντὴν ᾿Αχαὰβ βασιλέως ᾿Ισραὴλ 


ἊΜ ν @ A ν 
τοῦ ἐν Σαμαρείᾳ, ὅτι οὗτος ἐν ἀμπελῶνι Ναβουθαΐί, ὅτι 
1 


βουθαὶ τοῦ ᾿Ισραηλείτου κληρονομῆσαι αὐτόν. 


, 5: ὧς a 2 ¥ 9 \ , 
καταβέβηκεν ἐκεῖ κληρονομῆσαι αὐτόν. καὶ λαλήσεις 
πρὸς αὐτὸν λέγων “ Τάδε λέγει Κύριος “ “Os σὺ ἐφόνευσας καὶ 
ἐκληρονόμησας,᾽" διὰ τοῦτο τάδε λέγει Κύριος “Ἔν παντὶ 

’ a“ » ce Ν ε Ν i e's A 
τόπῳ ᾧ ἔλιξαν ai ὕες καὶ οἱ κύνες TO αἷμα Ναβουθαΐ, ἐκεῖ 
λίξουσιν οἱ κύνες τὸ αἷμά σου, καὶ αἱ πόρναι λούσονται ἐν 


“ ν 99 9 99 ‘ > > Ν 3 
τῷ αἵματί σου. “Kal εἶπεν ᾿Αχαὰβ πρὸς ᾿Ηλειού “ Εἰ 


ν ’ ε 3 θ , 32 
εὑρηκάς με, ὁ ἐχθρός μου; 
μάτην πέπρασαι ποιῆσαι τὸ πονηρὸν ἐνώπιον Κυρίου, 


Q *= 
καὶ εἶπεν “Evpnka, διότι 


, > » 2125 ee τῶν Wee eas 4 2A \ ΄ Ν 
παροργισαι αυτον. ἰόου ἔγω ETAYW ETL σέ KAKA, Και 


clinable Hebrew relative. The sense 
requires ὅν. 

16. καὶ ἐγένετο. . . σάκκον : these 
words, which represent Ahab as feel- 


ing a temporary repentance, are not 


not Greek at all, but the result of 
literal translation. — καὶ οἱ κύνες : not 
in the Hebrew.—kal ai πόρναι... 
αἵματί σου : not in the Hebrew at this 
point. Yet in 2288, where the fulfil- 


to be found in the Hebrew. Josephus 
(Ant. VIII 18 § 8) represents Ahab as 
bounding from his bed with joy. 

18. ἀπαντήν: ἀπαντή = ἀπάντησις 
seems to be confined to the LXX, 
where it occurs frequently, but hardly 
ever without the other form as a 
variant. Cp. 1816 συναντήν. 

19. ‘Ns ci... διὰ τοῦτο: the 
Greek here diverges slightly from the 
Hebrew. Cp. R.V. —’Ev παντὶ τόπῳ: 
the παντί here has nothing to corre- 
spond to it in the Hebrew, nor is it 
easy to assign a meaning to it.—q@: 


ment of the prophecy is recorded, there 
are words corresponding to these, which 
have been enclosed in brackets by the 
Revisers. Their presence there seems 
to show that the Hebrew, and not the 
Greek, is at fault in this passage. 

20. Hi εὕρηκάς pe: ὃ 100. --- ὁ ἐχ- 
θρός pov: nominative for vocative. 
§ 50. — μάτην : not in the Hebrew, but 
in keeping with its spirit. Μάτην has 
here the implication of folly and wick- 
edness which so often attaches itself 
to μάταιος. --- παροργίσαι αὐτόν : not 
in the Hebrew. 


VI. THE STORY OF ELIJAH 283 


- 


iii Kings XX 26 
> , 5 ’ Paw. | 4 ~ 3 A 9 al 
ἐκκαύσω ὀπίσω σου καὶ ἐξολεθρεύσω τοῦ ᾿Αχαὰβ οὐροῦντα 
πρὸς τοῖχον καὶ συνεχόμενον καὶ ἐνκαταλελειμμένον ἐν 
> , 22, 4 ὃ ’ \ ΡΣ ε \ > 3 
Ισραήλ- “Kat δώσω τὸν οἶκὸν σον ὡς τὸν οἶκον Ἴερο- 
A A 
βοὰμ υἱοῦ Ναβὰθ καὶ ws τὸν οἶκον Βαασὰ υἱοῦ ᾿Αχειά, 
περὶ τῶν παροργισμάτων ὧν παρώργισας καὶ ἐξήμαρτες 
τὸν Ἰσραήλ. kat τῇ ᾿Ιεζάβελ ἐλάλησεν Κύριος λέγων 
ε 4 id \ 3 ~ na 
“Oi κύνες καταφάγονται αὐτὴν ἐν τῷ προτειχίσματι τοῦ 
Ἰσραήλ. ““τὸν τεθνηκότα τοῦ ᾿Αχαὰβ ἐν τῇ πόλει φάγον- 
ται οἱ κύνες, καὶ τὸν τεθνηκότα αὐτοῦ ἐν τῷ πεδίῳ φάγονται 
\ \ κι 3 aA» 25 \ , > , € 
τὰ πετεινὰ τοῦ οὐρανοῦ. πλὴν pataiws ᾿Αχαάβ, ὡς 
ἐπράθη ποιῆσαι τὸ πονηρὸν ἐνώπιον Κυρίου, ὡς μετέθηκεν 
αὐτὸν ᾿εζάβελ ἡ γυνὴ αὐτοῦ: “Kal ἐβδελύχθη σφόδρα 


21. ἐκκαύσω ὀπίσω σου: R.V. ‘ will 
utterly sweep thee away.’ The Greek 
translator is here more faithful to his 
original than the English. — otpotvra 
πρὸς τοῖχον : every male. A Hebraism. 
The omission of the article is due 
to following the Hebrew. Cp. i K. 
25%, 34: iii K. 1410; iv K. 98, --- καὶ 
συνεχόμενον κτλ. : R.V. ‘him that is 
shut up and him that is left at large.’ 
It is in the Hebrew manner to offer 
two categories under one or other of 
which everything is supposed to be 
included. So in Dt, 2019 ‘the moist 
with the dry’ is intended to be ex- 
haustive. The same Hebrew phrase 
as here occurs at the end of Dt. 32%, 
and in iv K, 1438, in both which pas- 
sages it is obscured by the Greek 
translation. In iii Καὶ. 14° we have 
ἐχόμενον καὶ ἐγκαταλελιμμένον : in iv K. 
98 the rendering is exactly as here. 
᾿Ενκαταλελειμμένον, however, does not 
give the required sense of ‘left at 
large.’ 

22, ϑώσω: R.V, ‘I will make.’ A 


Hebraism. —’IepoBodp : Hebrew Yaro- 
b'am. The form of the name in our 
Bible is due to the Vulgate through 
the LXX. — ὧν παρώργισας : ὧν must 
be taken as standing for οἷς, but at- 
tracted into agreement with its ante- 
cedent, The R.V. has ‘ provoked me,’ 
but in the omission of any object after 
παρώργισας the Greek is following the 
Hebrew. — ἐξήμαρτες tov Ἰσραήλ: a 
Hebraism. § 84. 

23. Ἰσραήλ: = Jezreel. 18% n. 

25. πλὴν ματαίως κτλ. : this and 
the next verse manifestly interrupt the 
narrative. Hence they are enclosed in 
brackets by the Revisers. The Greek 
here departs slightly from the Hebrew, 
and may be rendered as follows: But 
Ahab did foolishly in the way he let 
himself be sold to do evil before the 
LORD, according as Jezebel his wife 
disposed him. 

26. ἐβδελύχθη : Dehaved abomina- 
bly. Cp. Ps. 181 διέφθειραν καὶ ἐβδε- 
λύχθησαν ἐν ἐπιτηδεύμασιν : cp. 521 
ἐβδελύχθησαν ἐν ἀνομίαις, 


284 SELECTIONS FROM THE SEPTUAGINT 


iii Kings XX 27 
, - BUR la / x ΄ a 9» ’ 
πορεύεσθαι ὀπίσω τῶν βδελυγμάτων κατὰ πάντα ἃ ἐποίησεν 
ἀπ ἢ ~ a > 4 , > \ 4 en 
ὁ ᾿Αμορραῖος, ὃν ἐξωλέθρευσεν Κύριος ἀπὸ προσώπου υἱῶν 
3 ΄ λυ eR Hae OS A , ε ,΄ 3 \ St 
Ἰσραήλ. καὶ ὑπὲρ τοῦ λόγου ὡς κατενύγη Αχαὰβ ἀπὸ 
προσώπου τοῦ κυρίου, καὶ ἐπορεύετο κλαίων καὶ διέρρηξεν 
τὸν χιτῶνα αὐτοῦ καὶ ἐζώσατο σάκκον ἐπὶ τὸ σῶμα αὐτοῦ 
καὶ ἐνήστευσεν: καὶ περιεβάλετο σάκκον ἐν τῇ ἡμέρᾳ 

Ξ 

ἡ ἐπάταξεν Ναβουθαὶ τὸν Ἰσραηλείτην, καὶ ἐπορεύθη. 

28 Ν - pee 4 en / 3 Ν ὃ aN 9 a > Ν 
καὶ ἐγένετο ῥῆμα Κυρίου ἐν χειρὶ δούλου αὐτοῦ ᾿Ηλειοὺ 


29 (ς 


περὶ ᾿Αχαάβ, καὶ εἶπεν Κύριος “Ἑώρακας ὡς κατενύγη 


3 Ν 3 Ἀ ’ > > / Ν ’, 5 
Αχαὰβ ἀπὸ προσώπου μου; οὐκ ἐπάξω τὴν κακίαν ἐν 


ΨᾺ “A Ν A “A lal 
ταῖς ἡμέραις αὐτοῦ: Kal ἐν ταῖς ἡμέραις υἱοῦ αὐτοῦ ἐπάξω 


oe, / 9 
τὴν κακίαν. 


‘Kal ἠθέτησεν Μωὰβ ἐν Ἰσραὴλ μετὰ τὸ ἀποθανεῖν 


᾿Αχαάβ. 


27. καὶ ὑπὲρ τοῦ λόγου : here again 
the Greek diverges from our Hebrew. 
It may be rendered thus: And when 
Ahab, owing to what was said, was 
smitten with remorse before the face 
of the LORD, he went weeping, etc. — 
κατενύγη: cp. Acts 237 ἀκούσαντες δὲ 
κατενύγησαν τὴν καρδίαν. --- ἔζώσατο 
σάκκον : Jos. Ant. VIII 18 ὃ 8 καὶ 
σακκίον ἐνδυσάμενος γυμνοῖς τοῖς ποσὶ 
διῆγεν. ---- καὶ περιεβάλετο σάκκον... 
ἐπορεύθη : these words are not in the 
Hebrew. ‘They look like a marginal 
note referring to verse 16. — ἐπορεύθη : 
went about in it. 

28. καὶ éyévero: in this and the 
following verse again the Hebrew 
original of the Greek translators seems 
to have differed somewhat from ours. 
The Hebraism ἐν χειρί is hardly likely 
to have been inserted gratuitously. 

29. κατενύγη: R.V. “ humbleth 
himself.’ 


2 Ἂ ΟἿ 3 “ ΄ ὃ Ν la ὃ a A 3 
καὶ ἔπεσεν Oxoletas Ova τοῦ δικτυωτοῦ τοῦ ἐν 


1. ἠθέτησεν, .. ἐν: ἀθετεῖν is ἃ 
favourite word in the LXX, being used 
for no less than seventeen Hebrew 
originals. The primary meaning of 
the word is to set aside, disregard. It 
may be followed by a simple accusa- 
tive, as in Is. 12 αὐτοὶ δέ με ἠθέτη- 
σαν: Mk. 6°6 οὐκ ἠθέλησεν αὐτὴν ἀθετῆ- 
σαι: For ἀθετεῖν ἔν τινι cp. iv K, 85,7, 
18: ii Chr. 1019 καὶ ἠθέτησεν ᾿Ισραὴλ 
ἐν τῷ οἴκῳ Δαυίδ. 

2. ’Oxofelas: = Ahaziah, the son 
of Ahab, who succeeded his father 
after the latter had been slain in battle 
(iii K. 2299). --- ἠρρώστησεν: iii K. 
1717 τ, .-- δικτυωτοῦ: lattice-window. 
Cp. Ezk. 4116 θυρίδες δικτυωταί. In 
Jdg. 5% A has διὰ τῆς δικτυωτῆς (sc. 
θυρίδος). The phrase ἔργον δικτυωτόν 
is used in Ex, 274, 85851:(46) ; cp. Aristeas 
§ 31 δικτυωτὴν ἔχουσα τὴν πρόσοψιν. 
The Hebrew is nowhere else the same 
as here. Josephus (Ant. 1X 2 ὃ 1) says 


VI. THE STORY OF ELIJAH 285 
iv Kings I 6 
“A e , 5 lal “ 5 Σ ’ ‘\ 3 , 
τῷ ὑπερῴῳ αὐτοῦ τῷ ἐν Σαμαρείᾳ, καὶ ἠρρώστησεν. 
5 , nN > aN Ἃς ἫΝ \ 9 , (a4 a ‘+. S 
ἀπέστειλεν ἀγγέλους καὶ εἶπεν πρὸς αὐτούς “ Δεῦτε Kal ἐπι- 
ῪΝ , ~ 
ζητήσατε ἐν τῷ Baad μυῖαν θεὸν ᾿Ακκαρών, εἰ ζήσομαι ἐκ 
A > / 99 ἃ A 
τῆς ἀρρωστίας μου ταύτης "᾿ Kal ἐπορεύθησαν ἐπερωτῆσαι 
lal Ν + 
δ αὐτοῦ. ὅἕκαὶ ἄγγελος Κυρίου ἐκάλεσεν Ἠλειοὺ τὸν 
> A A 
Θεσβείτην λέγων ““᾿Αναστὰς δεῦρο εἰς συνάντησιν τῶν ay- 
γέλων ᾿Οχοζείου βασιλέως Σαμαρείας καὶ λαλήσεις πρὸς 
5 4 ζ 5 \ Ν \ > θ Ν > > Ν ε al , 
αὐτούς ‘Et mapa τὸ μὴ εἶναι θεὸν ἐν ᾿Ισραὴλ ὑμεῖς πορεύ- 
εσθε ἐπιζητῆσαι ἐν τῷ Βάαλ μυῖαν θεὸν ᾿Ακκαρών ;᾿ “ καὶ 
9 ν a 
οὐχ οὕτως. [ὅτι τάδε λέγει Κύριος “Ἢ κλίνη ἐφ᾽ ἧς 
ἀνέβης ἐκεῖ οὐ καταβήσῃ ἀπ᾽ αὐτῆς, ὅτι θανάτῳ ἀποθανῃ., ” 
ἢ non UTS, OTL θανάτῳ ἀποθανῇ. 
x 50 > λ Ν Ν 3 Ν 3 , 5 δ > 
καὶ ἐπορεύθη “Hdevod καὶ εἶπεν πρὸς αὐτούς. καὶ ἐπε- 
, + \ > 
στράφησαν οἱ ayyehou πρὸς αὐτόν, Kal εἶπεν πρὸς αὐτούς 
»». Ὁ , > 
“Ti ὅτι ἐπεστρέψατε; ᾿ Skat εἶπαν πρὸς αὐτόν ““᾿Ανὴρ 
3 3 ’ A > a) A 
ἀνέβη εἰς συνάντησιν ἡμῶν Kal εἶπεν πρὸς ἡμᾶς ‘ Δεῦτε 
5 , Ν Ν 7 Ὁ > ’ ε A 
ἐπιστράφητε πρὸς τὸν βασιλέα τὸν ἀποστείλαντα ὑμᾶς 
Ν 
καὶ λαλήσατε πρὸς αὐτόν “Τάδε λέγει Κύριος “ Εἰ παρὰ 
Ν Ν a Ν 3 3 ‘\ Ν , ~ > ‘au 
TO μὴ εἶνα. θεὸν ἐν Ἰσραὴλ σὺ πορεύῃ ζητῆσαι ἐν τῇ 


that Ahaziah had a fall in descending 
from the roof of his house. — ἐπιζητή- 
wate ἐν: for ἐπιζητεῖν ἐν cp. 3: Sir. 
4076 οὐκ ἔστιν ἐπιζητῆσαι ἐν αὐτῷ Bor- 
θειαν. ---- Βάαλ μυῖαν : = Baal-zebub or 
‘Fly-lord.’ Professor Cheyne suggests 
that this is only a contemptuous Jew- 
ish modification of the true name, 
Baal-zebul, ‘lord of the high house.’ 
Cp. Mk. 372. — 0e6v: a regard for gram- 
mar would require θεῷ. ὃ 57.—’Ak- 
kapov: i K. 1752? ῃ, --- ἀρρωστίας : iii Καὶ, 
1717, — καὶ ἐπορεύθησαν... 
not in the Hebrew. 

᾿ς 8. ἐκάλεσεν... λέγων: Hebrew 
‘said to.’ — καὶ οὐχ οὕτως : a misread- 
ing of the word meaning therefore at 
the beginning of the next verse. So 


. δι αὐτοῦ: 


again in verses 6 and 16 and 1982 οὐχ 
οὕτως. 

4. Ἣ κλίνη κτλ.: the syntax is 
Hebrew, but intelligible in any lan- 
guage — As to the bed to which thou 
hast gone up thither, thou shalt not 
come down from it.—éd’ ἧς. . . ἐκεῖ: 
§ δ0. --- θανάτῳ ἀποθανῇ: ὃ 61 ..--- καὶ 


εἶπεν πρὸς αὐτούς : not in the Hebrew. 


6. τῇ Βάαλ: cp. verse 16: i K. 74 
(ras Βααλείμ) : ii Chr. 2417 (rats Baa- 
λείμ, but in 33% τοῖς B.): Hos. 28, 181: 
Zeph, 14: Jeremiah passim ; Tobit 1°: 
Rom, 114 (where τῇ Βάαλ is used not- 
withstanding the presence of the mas- 
euline article in the passage quoted, 
namely, iii K. 198). Josephus (Ant. 
IX 2 § 1) expressly tells us that the 


286 SELECTIONS FROM THE SEPTUAGINT 


iv Kings I 7 
la A > 
Baad μυῖαν θεὸν ᾿Ακκαρών ; οὐχ οὕτως: ἡ κλίνη ἐφ᾽ ἧς 
ἀνέβης ὅτι οὐ καταβήσῃ am αὐτῆς, ὅτι θανάτῳ ἀποθανῇ." 
nS HON ἀπ᾽ αὐτῆς, ὅτι θανάτῳ ἀποθανῇ. 
7 ‘ ΞΔ. aN Ν > , (44 , ε / A > ὃ Ν “ 
καὶ ἐλάλησεν πρὸς αὐτούς “Τίς ἡ κρίσις τοῦ ἀνδρὸς τοῦ 
3 , > A Ν A 
ἀναβάντος εἰς συνάντησιν ὑμῖν καὶ λαλήσαντος πρὸς ὑμᾶς 
Ν λό , 3) 8 Ν > Ν ἣν τ 6? \ 
τοὺς λόγους τούτους ; καὶ εἶπον πρὸς αὐτόν ““᾿Ανὴρ 
Ν \ ΄, Ὶ 
δασὺς καὶ ζώνην δερματίνην περιεζωσμένος τὴν ὀσφὺν 
αὐτοῦ" ᾿" καὶ εἶπεν “Ἠλειοὺ ὁ Θεσβείτης οὗτός ἐστιν. 
Ν 
"Kal ἀπέστειλεν πρὸς αὐτὸν πεντηκόνταρχον καὶ τοὺς πεντή- 
> ἴω Ἁ > 4 Ν θα ΔῈ ΤΙΝ Ν 3 Ἁ 3 Ν 
κοντα αὐτοῦ, καὶ ἀνέβη πρὸς αὐτόν: καὶ ἰδοὺ ᾿Ἠλειοὺ 
> / ee. A “ ἴω 3, 3 3 4 ε 
ἐκάθητο ἐπὶ τῆς κορυφῆς τοῦ ὄρους. καὶ ἐλάλησεν 6 
/ Ν RES. \ 3 cc? na nw 
πεντηκόνταρχος πρὸς αὐτὸν καὶ εἶπεν “"AvOpwre τοῦ θεοῦ, 


A 
10 καὶ 


ὁ. βασιλεὺς ἐκάλεσέν σε, κατάβηθι." ἀπεκρίθη 
3 ΕἾ Ν A 3 Ν νος ’ἅ {ς Ν ΕῚ 2 

Ηλειοὺ καὶ εἶπεν πρὸς τὸν πεντηκόνταρχον “Kat εἰ ἄν- 
θρωπος θεοῦ ἐγώ, καταβήσεται πῦρ ἐκ τοῦ οὐρανοῦ καὶ 
καταφάγεται σὲ καὶ τοὺς πεντήκοντά σου" καὶ κατέβη 
πῦρ ἐκ τοῦ οὐρανοῦ καὶ κατέφαγεν αὐτὸν καὶ τοὺς πεντή- 

> oA 11 \ ΄ ε . Δ ee 
κοντα αὐτοῦ. καὶ προσέθετο ὃ βασιλεὺς καὶ ἀπέστειλεν 


Ν S$" » ’ Ἀ Ν ’ὔ 
πρὸς αὑτὸν ἄλλον πεντηκόνταρχον καὶ τοὺς πεντήκοντα, 


deity in this case was a female one — 
καὶ νοσήσαντα πέμψαι πρὸς τὴν ᾿Ακκαρὼν 
θεὸν Μυῖαν, τοῦτο γὰρ ἣν ὄνομα τῇ θεῷ. 
He was apparently unaware of the 
ingenious explanation which is now 
offered of the variation of gender, 
namely, that the feminine article does 
not denote the sex of the deity, but 
indicates that the word αἰσχύνη is to 
be substituted for the name in reading. 
Cp. iii K. 1819. n. — ody οὕτως: 3 ἢ. 
— ὅτι od καταβήσῃ: the insertion of 
ὅτι seems to be due to the fact that the 
words of Elijah are being repeated. 

7. ἣ κρίσις : Jdg. 13 n, 

8. δασύς: hairy, shaggy. Jos. Ant. 
IX 2 § 1 ἄνθρωπον ἔλεγον δασὺν καὶ 
ζώνην περιειλημμένον δερματίνην. The 


Hebrew expression may mean ‘ owner 
of a shaggy coat,’ an interpretation 
which is carried out by what is said of 
John the Baptist, who was regarded 
as a reincarnation of Elijah. Mk. 16 
ἣν δὲ ᾿Τωάννης ἐνδεδυμένος τρίχας καμή- 
λου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν 
αὐτοῦ. : 

9. πεντηκόνταρχον κτλ.: Josephus 
has ταξίαρχον καὶ πεντήκοντα ὁπλίτας. 
---ἐκάλεσέν σε, κατάβηθι: R.V. ‘the 
king hath said, Come down.’ 

11. προσέθετο... καὶ ἀπέστειλεν : 
Hebrew, ‘returned and sent’ = sent 
again. The use of προστιθέναι is very 
common in the LXX, but this passage 
and verse 13 differ from the others in 
the Hebrew which underlies it. 


VI. THE STORY OF ELIJAH 287 
iv Kings I 17 . 

9 A, δον τὰν ἡ ε , \ 9.νΝ Ν 
αὐτοῦ καὶ ἐλάλησεν ὁ πεντηκόνταρχος πρὸς αὑτὸν καὶ 
εἶπεν “"AvOpwme τοῦ θεοῦ, τάδε λέγει ὁ βασιλεύς “ Ταχέως 
“Kat ἀπεκρίθη ᾿λειοὺ καὶ ἐλάλησεν πρὸς 

ἄρ. τας \ εκ “ +. οὖλ, θ θ a. 3 ’ὔ , nw 
αὐτὸν καὶ εἶπεν “ Et ἀνθρωπος θεοῦ ἐγώ, καταβήσεται πῦρ 


κατάβηθι. ” 


ΕῚ lal 3 ἴω Ν ’ ’ Ἁ ‘\ ’ ’ 
ἐκ τοῦ οὐρανοῦ καὶ καταφάγεταί σε καὶ τοὺς πεντήκοντά 
39 A - nw - 
gov: καὶ κατέβη πῦρ ἐκ τοῦ οὐρανοῦ καὶ κατέφαγεν 
Ν Ν Ν 
αὐτὸν καὶ τοὺς πεντήκοντα αὐτοῦ. “Kal προσέθετο 6 
\ » 5 
βασιλεὺς ἔτι ἀποστεῖλαι ἡγούμενον καὶ τοὺς πεντήκοντα 
4 aw QA 5 ε e 
αὐτοῦ" Kat ἦλθεν ὁ πεντηκόνταρχος ὁ τρίτος Kal ἔκαμ- 
ΟΝ Ν ’ὔ 5 ~ , > ’ὔ \ > ’ 
ψεν ἐπὶ τὰ γόνατα αὐτοῦ κατέναντι ᾿Ἠλειού, καὶ ἐδεήθη 
Ln a? 15 ΄ὔ 5 ἴω 
αὐτοῦ καὶ ἐλάλησεν πρὸς αὐτὸν καὶ εἶπεν ““Ανθρωπε τοῦ 
“A > , e A ἴω 
θεοῦ, ἐντιμωθήτω ἡ ψυχή μου καὶ ἡ ψυχὴ τῶν δούλων 
4 3 > θ Χ ω 14 io Ν 4 ~ > A 
σου τούτων ἐν ὀφθαλμοῖς cov: “idov κατέβη πῦρ ἐκ τοῦ 
“A Ἁ , 
οὐρανοῦ καὶ κατέφαγεν τοὺς δύο πεντηκοντάρχους τοὺς 
, A A 
πρώτους: Kat νῦν ἐντιμωθήτω δὴ ἡ ψυχή pov ἐν ὀφθαλ- 
on 93 AQ ΕἾ 
μοῖς σου. Kat ἐλάλησεν ἄγγελος Κυρίου πρὸς ᾿Ἠλειοὺ 
‘ > , A 
καὶ εἶπεν ““Κατάβηθι per αὐτοῦ, μὴ φοβηθῇς ἀπὸ προ- 
΄, ται Obs 39 Qo Sn 3 \ Ν 4 3 3 -Ν 
σώπου αὐτῶν "᾽᾿ καὶ ἀνέστη ᾿Ηλειοὺ καὶ κατέβη μετ᾽ αὐτοῦ 
Ν Ν λέ 10 A 2d aN ἢ oink Ν > 
πρὸς Tov βασιλέα. καὶ ἐλάλησεν πρὸς αὐτὸν καὶ εἶπεν 
Ἠλειού “Τάδε λέγει Κύριος ‘Ti ὅτι ἀπέστειλας ζητῆσαι ἐν 
τῇ Βάαλ μυῖαν θεὸν ᾿Ακκαρών; οὐχ οὕτως ἡ κλίνη ἐφ᾽ 
a ae 7. A 9 , 9 9 7 κα y θ ,ὕ 9 
ἧς ἀνέβης ἐκεῖ οὐ καταβήσῃ am αὑτῆς, OTL θανάτῳ arro- 
θ A999 17 Whe | 9 VLA τους Κ ΄ a a Wet 
avy. καὶ ἀπέθανεν κατὰ TO ῥῆμα Κυρίου ὃ ἐλάλησεν 
3 ’ 
Ἠλειού. 


12. κατέβη πῦρ: instead of ‘ fire,’ as 15. ἀπὸ προσώπου αὐτῶν: Hebrew, 
before, the Hebrew here has ‘fire of ‘before his face.’ 


God.’ 


13. ἡγούμενον: Hebrew, ‘ prince of 
fifty’? = πεντηκόνταρχον. Ἡγούμενος is 
a generic term for a ruler. Cp. Hb. 
1387, 17,24; Clem. i Cor. 18 ὑποτασσόμενοι 
τοῖς ἡγουμένοις ὑμῶν. ----ἠἐντιμωθήτω: a 
rare word occurring in the LXX only 
in this context. 


16. καὶ ἐλάλησεν... . ᾿Ηλειού: He- 
brew, ‘and he said unto him,’ 172 
n.—ovx οὕτως : before these words 
the Hebrew has the clause which 
is rendered in the R.V.—‘TJs it be- 
cause there is no God in Israel to 
inquire of his word ?’ On οὐχ οὕτως 
see 3 n. 


288 SELECTIONS FROM THE SEPTUAGINT 
iv Kings II 1 
ἐν συν- 


“ ε 3 \ > / Ν 3 4 > Ἁ Ν 
σεισμῷ ὡς εἰς τὸν οὐρανόν, καὶ ἐπορεύθη ᾿Ηλειοὺ καὶ 


"Kal ἐγένετο ἐν τῷ ἀνάγειν Κύριον τὸν ᾿Ἠλειοὺ 
Ἐλεισαῖε ἐξ Ἰερειχώ. “καὶ εἶπεν ᾿Ηλειοὺ πρὸς ᾿Ελεισαῖε 
“Ἰδοὺ δὴ ἐνταῦθα κάθου, ὅτι ὁ θεὸς ἀπέσταλκέν με ἕως 
Βαιθήλ. 
σου, εἰ καταλείψω oe-” καὶ ἦλθεν εἰς Βαιθήλ. 


\ > > A (a4 wn , εἶ “~ ε v4 
καὶ εἶπεν Edevoate “Zn Κύριος καὶ Cn ἡ ψυχή 
δ καὶ ἦλθον 
οἱ υἱοὶ τῶν προφητῶν οἱ ἐν Βαιθὴλ πρὸς ᾿Ἐλεισαῖε καὶ εἶπον 

\ ne Be oe ee Ψ , δὲς ΄ Ν 
πρὸς αὐτόν “Et ἔγνως ὁτι Κύριος σήμερον λαμβάνει τὸν 

4 , > ’ θ ~ “ 33 Ν κυ (44 > \ 
κύριόν σου ἀπάνωθεν τῆς κεφαλῆς σου; καὶ εἶπεν “ Κἀγὼ 


A > 5 A 5 Ὁ“ 
ὁ καὶ εἶπεν ἮἨλειοὺ πρὸς ᾿Ἐλεισαῖε “ Ka- 
3 


ἔγνωκα, σιωπᾶτε." 

\ 9 ῪᾺ 4 4 > , , > 3 2 a2 

θου δὴ ἐνταῦθα, ὅτι Κύριος ἀπέσταλκέν pe eis “leperya: 

“. A Q wn 

καὶ εἶπεν “Zn Κύριος καὶ ζῇ ἡ ψυχή σου, εἰ ἐνκαταλείψω 

2) . 2 ae. ΄ an, χὰ ἐ τἀ ΤΣ 

σε" καὶ ἦλθον εἰς ᾿ερειχώ. καὶ ἤγγισαν οἱ υἱοὶ τῶν 
a ε 3 3 Ν Ν 3 a Ἅ, = \ 

προφητῶν οἱ ev ᾿Ιερειχὼ πρὸς Ἐλεισαῖε καὶ εἶπαν πρὸς 
3 4 [44 a 8 9 / ’ 4 \ 4 f. 

αὐτόν “ἘΠ ἔγνως ὁτι σήμερον λαμβάνει Κύριος τὸν κύριόν 

3 ’ A“ ~ 99 ἡ > [74 ’ 3 ἊΝ 

σου ἐπάνωθεν τῆς κεφαλῆς σου; καὶ εἶπεν “ Καί γε ἐγὼ 

ἔγνων, σιωπᾶτε. ‘Kai εἶπεν αὐτῷ ᾿Ηλειού “Κάθου δὴ 

“5 Y , 3 ὔ , y > Ν 3 ὃ , 3) 
ὧδε, ὅτι Κύριος ἀπέσταλκέν pe ἕως εἰς τὸν Ἰορδάνην" 

lal QA Lal 
καὶ εἶπεν “Eheroate “Zn Κύριος καὶ ζῇ ἡ ψυχή σου, εἰ 


> ’ 99 Ν 3 4, > ’ 
ἐνκαταλείψω σε; καὶ ἐπορεύθησαν ἀμφότεροι. 


1. συνσεισμῷ : iii Κὶ, 101 η, RV. 
‘whirlwind.’ The Hebrew is the same 
as in 11.— ὡς eis: so in verse 11, but 
there is nothing in the Hebrew to jus- 
tify our assigning a qualifying force to 
ws, Which may in both passages be 
devoid of meaning. —’Ieperya: Hebrew 
Gilgal. Verse 4 shows that the LXX 
is wrong. The Gilgal from which Elijah 
started is supposed to have been the 
place now called Jiljiliyeh, about seven 
miles north of Bethel. 


2. ᾿Ιδοὺ δή: this represents a par- 


ticle of entreaty in the Hebrew. — 


A 
‘Kat 


κάθου: ὃ 33.—Zq Κύριος; § 10]. -- 
ἦλθεν: Hebrew, ‘they went down.’ 

3. Hi ἔγνως: ὃ 100.— ἀπάνωθεν: 
trom above. Cp. Jdg. 16%: ii K, 
11%, 24, 2021; iii Καὶ. 153, § 98, 

5. ἐπάνωθεν: the Hebrew is the 
same as for ἀπάνωθεν in verse 3. R.V. 
‘from.’ — Kat ye ἐγὼ ἔγνων: the He- 
brew is the same as for Κἀγὼ ἔγνωκα 
in verse 8. The translator is trying 
to impart a little variety to his style, 
whereas a set formula is in accord- 
ance with the genius of the Hebrew 
language. 


VI. THE STORY OF ELIJAH 289 


iy Kings II 13 
, » ὃ δον A A ys y 
πεντήκοντα ἄνδρες viol τῶν προφητῶν καὶ ἔστησαν ἐξ 
% A 
ἐναντίας μακρόθεν: καὶ ἀμφότεροι ἔστησαν ἐπὶ τοῦ Ἴορ- 
Savov. ‘kai ἔλαβεν ἪἬλειοὺ τὴν μηλωτὴν αὐτοῦ καὶ 
εἵλησεν καὶ ἐπάταξεν τὸ ὕδωρ, καὶ διῃρέθη τὸ ὕδωρ ἔνθα 
, » θ \ ὃ , > , > 3 ’ 9 v.45 , 

καὶ ἔνθα: καὶ διέβησαν ἀμφότεροι ἐν ἐρήμῳ. "Kat ἐγένετο 
ἐν τῷ διαβῆναι αὐτοὺς καὶ ᾿Ηλειοὺ εἶπεν πρὸς ᾿Ἐλεισαῖε “Τί 


΄, ἈΠῸ. ἀκ, 9 Χ. An ΄ Peat A » \ 4 
ποιήσω σοι πρὶν ἢ ἀναλημφθηναΐί με ἀπὸ σου; καὶ εἶπεν 


9 A A 

Ἐλεισαῖε “Τενηθήτω δὴ διπλᾶ ἐν πνεύματί σου ἐπ᾽ ἐμέ: 
\ Ss 5 , 9 A 

1. καὶ εἶπεν Ἠλειού “ Ἐσκλήρυνας τοῦ αἰτήσασθαι" ἐὰν ἴδῃς 
3 \ a Ν ‘ 

pe ἀναλαμβανόμενον ἀπὸ σοῦ, Kal ἔσται οὕτως: Kal ἐὰν 

, > Ν ld 32 

μή; οὐ μὴ γένηται. 

3 4 ‘\ 5 ᾽ὔ Ν 3 Ἁ ν ‘\ \ ν 

ἐπορεύοντο καὶ ἐλάλουν: καὶ ἰδοὺ ἅρμα πυρὸς καὶ ἵππος 


Ὁ ’ κ. 
“kal ἐγένετο αὐτῶν πορευομένων. 


, \ δ , λ 5. ΤῊΝ ΄ 3 ΄ Ἂν τ“ ὦ 
πυρος, και LEOTELAEY AVA μέσον ἀμφοτέρων" και ανε- 


12 


λή φθ Ἠλειοὺ ἐν συνσε 5 ὡς εἷς τὸν οὐ 5 ὶ 
ἤμφθη ιοὺ ἐνῆσ ισμῷ ὡς εἰς τὸν οὐρανόν. καὶ 


Ἔλεισαϊε ἑώρα, καὶ ἐβόα “Πάτερ πάτερ, appa ᾿Ισραὴλ 
te ἣν 3 ~ 3) Ν 5 > ae » Ἂς 3 ’, 
καὶ ἱππεὺς avtov:” καὶ οὐκ εἶδεν αὐτὸν ἔτι, καὶ ἐπελάβετο 

΄ ε ’ 3 “A Ν ᾿ x ϑ ΟΝ 3 , ¢ ? 
τῶν ἱματίων αὐτοῦ Kal διέρρηξεν αὐτὰ εἰς δύο ῥήγματα. 


\ > 
Beat ὕψωσεν τὴν μηλωτὴν ᾿Ἠλειοὺ ἣ ἔπεσεν ἐπάνωθεν 


ask. R.V. ‘Thou hast asked a hard 
thing.’ 

11. ἵππος: Hebrew, ‘ horses.’ 

12. Πάτερ. . . ἱππεὺς αὐτοῦ: in 
1314 the same words are put into the 
mouth of King Joash on the occasion 
of the death of Elisha. The meaning 
in both places seems to be that the 


7. καὶ ἔστησαν : Hebrew, ‘ went 
and stood.’ It looks as though ἐπορεύ- 
θησαν had dropped out in the Greek 
owing to its presence in the preceding 
sentence. 

8. ἐν ἐρήμῳ: R.V.‘on dry ground.’ 
The Greek rendering would be possible 
in another context. 





9. διπλᾶ ἐν πνεύματί cov: a double 
share in thy spirit. Elisha is not ask- 
.ing for twice as much _ prophetic 
power as Elijah, but for the inheri- 
tance of the first-born (Dt. 2117) in 
his spirit. 

10. ᾿Ηλειού: not in the Hebrew. 
- Ἐσκλήρυνας tod αἰτήσασθαι: He- 
brew literally thou hast made hard to 


prophet had been a bulwark to his 
country. —Gppa: ‘the singular in the 
Hebrew has a collective force, chari- 
otry.—tmrmeds: Hebrew, ‘horsemen.’ 
The translator seems to have put 
it into the singular to accompany 
ἅρμα. ---- αὐτοῦ: referring to Elisha. 
§ 13. 

13. ἐπάνωθεν: 


R.V. ‘from him.’ 


290 SELECTIONS FROM THE SEPTUAGINT 


iv Kings II 14 
᾿Ἐλεισαῖε: καὶ ἔστη ἐπὶ τοῦ χείλους τοῦ “lopddvov. “kai 
» \ Ν 5 4 ἃ » > 4 > “a ‘\ 
ἔλαβεν τὴν μηλωτὴν ᾿Ηλειού, ἣ ἔπεσεν ἐπάνωθεν αὐτοῦ, καὶ 

> A 3 
ἐπάταξεν τὸ ὕδωρ καὶ εἶπεν “ Ποῦ ὁ θεὸς ᾿Ἤλειοὺ adda ;” 
Ἁ 3 ’ Ν "ὃ Ν ὃ ’ » θ Ἅ. ἫΝ θ 
καὶ ἐπάταξεν τὰ ὕδατα, καὶ διερράγησαν ἔνθα καὶ eva: 
καὶ διέβη ᾿Ελεισαῖε. “ὃ 
A Ν et, > Ν 3 3 Ν > ἐς 3 
φητῶν καὶ οἱ ἐν ᾿ερειχὼ ἐξ ἐναντίας καὶ εἶπον “’Emava- 
A Ν A ‘ 
πέπαυται TO πνεῦμα ᾿Ηλειοὺ ἐπὶ “EXewoate:’’ καὶ ἦλθον εἰς 


ae ee, ε eX A 
και εἶδον QUTOV Ol VLOL τῶν προ- 


Ἁ “ a. & Ν Ἁ ~ 
συναντὴν αὐτοῦ Kal προσεκύνησαν αὐτῷ ἐπὶ τὴν γὴν. 
16 \ 4% τ on Wy Due es oe δὴ ν᾿ κ᾿ 5 

Kal εἶπον πρὸς αὐτόν “Ἰδοὺ δὴ μετὰ τῶν παιδων σου 
’, ¥ ὃ δι ἃ ὃ , θέ δὴ , 
πεντήκοντα ἄνδρες υἱοὶ δυνάμεως: πορευθέντες δὴ ζητησά- 
a > an 
τωσαν TOV κύριόν σου, μή ποτε εὗρεν αὐτὸν πνεῦμα Κυρίου 
\ ¥ - ahs 3 a? ὃ , Sh 3579 A a + OS a 28s 
Kat ἔρριψεν αὐτὸν ἐν τῷ Ἰορδάνῃ ἢ ἐφ᾽ ἕν τῶν ὀρέων ἣ ἐφ 
A A > A > 3) 
ἕνα τῶν Bovvav:” καὶ εἶπεν ᾿Ελεισαῖε “Οὐκ ἀποστελεῖτε. 
17...% , oe y ἈΝ ΠΣ τῷ , . 9 
καὶ παρεβιάσαντο αὐτὸν ἕως οὗ ἡἠσχύνετο, Kal εἶπεν 


Ν 9 la , + \ 
καὶ ἀπέστειλαν πεντήκοντα ἄνδρας, Kal 
18 


“ἐ ᾿Αποστείλατε.᾽ 
sy 7 A ee 4 Ν > e . ee νοὺ 
ἐζήτησαν τρεῖς ἡμέρας, καὶ οὐχ εὗρον αὐτόν. 
δ᾽. ὧν 2 ἐᾷ , \ 4 > me: ep 3 5 \ 
ἐκάθητο ev ᾿Ιερειχώ: καὶ εἶπεν ᾿Ελεισαῖε ““Οὐκ εἶπον πρὸς 
(pee a i Ν An pF | 

vpas “Μη πορευθητε΄ ; 


Ν eS 
και AUTOS 


- Ἔλεισαϊε: nominative to ὕψωσεν, 
but not in the Hebrew. After this the 
Hebrew has ‘and went back.’ —yxel- 
λους: the use of χεῖλος for a bank or 
brink, besides corresponding to the 
Hebrew, is also good Greek. Cp. Hdt. 
II 70 ἐπὶ τοῦ χείλεος τοῦ ποτάμου. 

14. ποῦ ὁ θεὸς Ἠλειού: Hebrew, 
‘ Where is Jehovah the god of Elijah ?’ 
-- ἀφφώ: a transliteration from the 
Hebrew. ‘Translate even he. 

15. καὶ oi: the omission of καί here 
would bring the Greek into accordance 


with the Hebrew. — συναντήν : iii K. 
1816 n. 

16. ἐν τῷ ᾿Ιορδάνῃ ἤ: not in the 
Hebrew.—év ... ἕνα: εἷς for τις is 
due here to a literal following of the 
Hebrew. § 2. --- βουνῶν: from Hdt. 
IV 199 it has been inferred that. this 
word is of Cyrenaic origin. It is con- 
demned by Phrynichus as non-Attic 
(Swete Introd. Ὁ. 296). 

18. καὶ αὐτὸς ἐκάθητο: before this 
the Hebrew has ‘and they came back 
to him.’ ; 


INTRODUCTION TO THE STORY OF HEZEKIAH 
AND SENNACHERIB 


_ ©THE prayer of a righteous man availeth much’—such is the 
moral of the story of Hezekiah and Sennacherib. This story is a 
favourite one in the Old Testament, being told in Kings, in Isaiah, 
and in Chronicles. The account given by the Chronicler (ii Chr. 
321) is obviously a late echo of the other two. But it might admit 
of argument whether the passage in Kings (ii K. 18%-19*) is bor- 
rowed from Isaiah or the passage in Isaiah (chs. 36 and 37) borrowed 
from Kings. The differences between the two are merely verbal, 
and are almost invariably in the direction of greater fulness on the 
part of Kings. Hence Professor Driver infers that the narrative 
belonged originally to the Book of Kings and was adopted in a 
slightly abridged form by the compiler of Isaiah. One thing seems 
certain, namely, that the account does not come from the prophet 
Isaiah himself. It was written at a time when the imagination 
could already give play to itself among the events of a past age. 
A contemporary, as Professor Driver points out, would not have 
attributed to Sennacherib the successes against Hamath, Arpad, and 
Samaria, which were, in fact, achieved by Tiglath-Pileser or Sargon. 
Moreover, it was only the foreshortening of the perspective caused by 
time that could enable the writer to regard the murder of Sennacherib 
in his own country as following close upon his invasion of Judea, 
when the two events were actually separated by a space of twenty 
years (s.c. 701-681). Hezekiah’s own death (B.c. 697) took place 
sixteen years before that of Sennacherib. In the Book of Tobit it 
is said that Sennacherib was slain by his two sons within fifty days 
from the time when he ‘came flying from Judea’ (Tob. 1°). This 
book indeed is pure romance, but it serves to show that the Jews 
read the story of Sennacherib as indicating that a speedy judgement 
overtook the king on his return to his own country. 

More even than David, Hezekiah has been fixed upon by the 

291 


292 SELECTIONS FROM THE SEPTUAGINT 


Jewish writers as the type of the pious king. ‘He trusted in the 
Lord, the God of Israel; so that after him was none like him among 
all the kings of Judah, nor among them that were before him’ 
(ii K. 18°). Such is the verdict of the writer of Kings, and the 
Chronicler (ii Chr. 31%”) is equally enthusiastic. In Ecclesiasticus 
also (Sir. 48°”) the smiting of the camp of the Assyrians is said 
to have been due to the fact that Hezekiah did that which was 
pleasing to the Lord. That piety meant prosperity was a rooted 
idea in the Jewish mind, so that, as Hezekiah was admittedly pious, 
it was a logical consequence that he should prosper. ‘And the 
Lord was with him; whithersoever he went forth he prospered’ 
(ii K. 18’: cp. ii Chr. 31"). These words stand in curious contrast 
with the Assyrian records. This is how Sennacherib tells the 
story — 

‘And Hezekiah of the land of Judah, who did not submit him- 
self to my yoke — forty-six of his strongest towns, fortresses, and 
small towns without number in their territory were captured with 
battering-rams (?) and attacked with instruments of war, in the 
storming of the infantry, with mines, breeching-irons, and (— ?). I be- 
sieged and conquered them. 200,150 persons, young and old, male and 
female, horses, mules, asses, camels, oxen, and small cattle without 
number, I caused to come out from them and counted them as booty.’ 
Hezekiah himself I shut up like a caged bird in Jerusalem, his royal 
city ; I fortified entrenchments against him, and those who came out 
of the gate of his city I punished [or ‘I turned back ᾽] for his trans- 
gression. His towns, which I had plundered, I separated from his 
land, and gave them to the Mitinti, king of Ashdod, to Pade, king 
of Ekron, and Silbel, king of Gaza, and I diminished his territory. 
To the earlier tribute, their yearly payment, I added the tribute 
which is suitable to my lordship, and imposed it on them. Heze- 
kiah was overpowered by the fear of the splendour of my lordship; 
the Urbi? and his valiant warriors, whom he had brought thither for 
the defence of Jerusalem, his royal city, laid down their arms. Be- 


1 Rogers History of Babylonia and Assyria II, p. 199, says: ‘ These inhabit- 
ants were not carried away into captivity. They were marched out from their 
cities and compelled to give allegiance to Assyria. The usual Assyrian expres- 
sion for taking away into captivity is not used here.’ 

2 Perhaps mercenary soldiers. 





INTRODUCTION TO HEZEKIAH AND SENNACHERIB- 293 


sides 30 talents of gold and 800 talents of silver,’ I caused to be 
brought after me to Nineveh, the royal city of my lordship, for pay- 
ment of the tribute, precious stones, shining stones, great stones of 
lapis-lazuli, ivory couches, thrones of elephant-hide and ivory, ivory, 
precious woods, all manner of things, a vast treasure, and his daugh- 
ters, his palace-women and musicians and singing-women ; and he sent 
his envoys to do homage to me.’ (Rosenberg Assyrische Sprachlehre.) 

There is no mention here of any disaster or ignominious retreat ; 
rather Sennacherib represents himself as returning laden with spoils; 
but then the historiographers royal of Assyria were doubtless not in 
the habit of dwelling upon untoward incidents. Let us therefore 
eall in the evidence of a third party. 

There was a priest of Hephestus, named Sethon, who became 
king of Egypt, and who slighted the warrior-caste and deprived 
them of their lands. Therefore when Sanacharibos, king of the 
Arabians and Assyrians, marched a great army against Egypt, the 
warriors refused to fight. So the priest, being at his wits’ end, went 
into the temple and bewailed before the image of the God the dan- 
gers that threatened him. As he wept, sleep stole over him; and 
the God, appearing to him in a dream, promised to send him helpers. 
So the king went out to Pelusium with such rabble as would follow 
him. There, as the army of the invaders lay encamped at night, a 
multitude of field-mice poured in upon them and devoured their 
quivers, their bow-strings, and the handles of their shields, so that 
next day they fled defenceless before their enemies. Thus was 
Egypt saved by the prayers of its priestly king, a stone image of 
whom still stood in the days of Herodotus in the temple, holding in 
its hand a mouse, and with an inscription conveying the moral of 
the tale —‘ Whoso looketh upon me, let him be pious’ (Η αὖ. If 141). 

If either the Jewish or the Egyptian story stood alone, one might 
be inclined to set them down as the invention of national vanity: 
but their concurrence seems to favour the idea that Sennacherib did 
meet with some sudden reverse, which both Jews and Egyptians 
turned to the praise of their own God and king. 

The account of the matter, as given by Josephus (Ant. X 1 § 1), 
contains nothing incredible. The Jewish historian tells us that 


8 ii K. 1814 says 300 talents. ‘Brandis has attempted to show that the 300 
Hebrew talents = 800 Assyrian.’ — Rogers ibid. p. 200. 


294 SELECTIONS FROM THE SEPTUAGINT 


Sennacherib left Rabshakeh and his associates to sack Jerusalem, 
but himself went off to make war on the Egyptians and Ethiopians. 
He was engaged for a long time on the siege of Pelusium, and was 
about to deliver the assault, when he heard that Thersikes (=Tir- 
hakah, ii K. 19°) was coming with a large force to the aid of the 
Egyptians and meant to cross the desert and invade Assyria. 
Accordingly he suddenly abandoned the siege and rejoined the force 
under Rabshakeh at Jerusalem. But on the first night of his siege 
of this city, God sent the plague upon his army, which expedited 
his return to Nineveh. There, after a short time, he was murdered 
by his two eldest sons Adramelechos and Sarasaros. Josephus 
quotes Herodotus and goes on to quote Berosus the Chaldean _ histo- 
rian, but unfortunately there is a lacuna at this point in his work. 
It is worth noticing that Megasthenes, according to Strabo (XV, pp. 
686, 687), speaks of Tearkon the Ethiopian as a great warrior, like 
Sesostris, who reached the Pillars of Hercules. The historical 
aspect of the story however must be left to others. Suffice it to 
say, that those who have studied the question seem to be agreed 
that the chronology of the Bible is here at fault. 

We are concerned with the story only as a piece of literature. 
Viewed from that aspect it is magnificent, being told with all the 
solemn dignity and splendour which mark the Hebrew genius. In 
the indication of the catastrophe which overtook the monarch who 
had presumed to defy the Holy One of Israel there is the vagueness 
which is of the very essence of the sublime. It takes a poet to 
interpret poetry. So let us close with a quotation from Byron — 


‘Like the leaves of the forest when Summer is green, 
That host with their banners at sunset were seen ; 
Like the leaves of the forest when Autumn hath blown, 
That host on the morrow lay withered and strown. 


For the Angel of Death spread his wings on the blast, 
And breath’d on the face of the foe as he pass’d ; 

And the eyes of the sleepers wax’d deadly and chill, 

And their hearts’ but once heav’d, and for ever grew still!’ 








VII. THE STORY OF HEZEKIAH AND 
SENNACHERIB 


iv Kings XVIII 13 
15 Καὶ τῷ τεσσαρεσκαιδεκάτῳ ἔτει βασιλεῖ ᾿Εζεκιοὺ ἀνέβη 
A > 
Σενναχηρεὶμ βασιλεὺς ᾿Ασσυρίων ἐπὶ τὰς πόλεις ᾿Ιούδα Tas 


\ 5 
“kal ἀπέστειλεν “Elexias 


| Ν A / > ’ 
ὀχυρὰς καὶ συνέλαβεν αὐτάς. 
βασιλεὺς Ἰούδα ἀγγέλους πρὸς βασιλέα ᾿Ασσυρίων εἰς 
Λαχεὶς λέγων “ Ἡμάρτηκα, ἀποστράφητι am ἐμοῦ: ὃ ἐὰν 
5 ~ : a > \ ’ 33 ‘ 3 4 ε Ν > 
emOns ἐπ᾿ ἐμὲ Baotacw. καὶ ἐπέθηκεν ὁ βασιλεὺς ᾿Ασ- 
’ ὌΝ ε , ᾿ ’ 3 4 ’ 4 
συρίων ἐπὶ Ἑζεκίαν βασιλέα “lovda τριακόσια τάλαντα 
Ἁ 
ἀργυρίου καὶ τριάκοντα τάλαντα χρυσίου. “Kal ἔδωκεν 
‘Elexias πᾶν τὸ ἀργύ ὁ εὑρεθὲν ἐν οἴκῳ Κυρί ὶ 
ργύριον τὸ εὑρεθὲν ἐν οἴκῳ Κυρίου καὶ 
> A ¥ - , 163.8 ae OU 
ἐν θησαυροῖς οἴκου Tov βασιλέως. ἐν τῷ καιρῷ ἐκείνῳ 
΄, ε 7 Ἀ , A \ Ais , 
συνέκοψεν “Elexias tas θύρας ναοῦ Kal τὰ ἐστηριγμένα 


13. Σενναχηρείμ: Hebrew ϑαηβδ- 
rib. The form WSennacherib comes 
from the Vulgate. Josephus (Ant. 
X 1 § 1) Σεναχήριβος : Hdt. Il 141 
Σαναχάριβος. --- Ἰούδα : Is. 36! τῆς 
*Tovdalas. 

14. ‘Etexias: Grecized form of the 
name. Hebrew Hizqgiyyah here, but 
more commonly Hizqgiyyahu, as in 
verse 13. This difference is one of 
the signs that verses 14-16, which are 
omitted in Is. 86, come from a differ- 
ent source from the rest of the narra- 
tive. Josephus founds on them a 
charge of perjury against Sennacherib. 
--- ἀγγέλους: not in the Hebrew. — 
Aayxels: Sennacherib was at this time 
besieging this stronghold with all his 
forces. .It was in the lowlands near 


the country of the Philistines, and was 
strategetically a place of importance 
as lying on the high-road between 
Egypt and Syria. Recent: investiga- 
tions tend to show its identity with the 
mound of Tell-el-Hesy. One of the 
slabs discovered by Layard. contains a 
record of its capture and a picture of 
the siege. The inscription has been 
deciphered as follows — ‘ Sennacherib, 
the mighty king, king of the country 
of Assyria, sitting on the throne of 
judgement before (07 at the entrance 
of) the city of Lachish (Lakhisha). 
I give permission for its slaughter.’ 
Smith’s Dict. of the Bible, s.v. La- 
chish. — ὃ ἐάν : ὃ 105. 

16. τὰ ἐστηριγμένα: posts. Only 
here as a substantive. sui 


295 


SELECTIONS FROM THE SEPTUAGINT 
iv Kings XVIII 17 
ἃ ἐχρύσωσεν “Elexias βασιλεὺς Ἰούδα, καὶ ἔδωκεν αὐτὰ 


296 


βασιλεῖ ᾿Ασσυρίων. “Kat ἀπέστειλεν βασιλεὺς ᾿Ασ- 
συρίων τὸν Θανθὰν καὶ τὸν Ῥαφεὶς καὶ τὸν Ῥαψάκην ἐκ 
Λαχεὶς πρὸς τὸν βασιλέα “Elexiay ἐν δυνάμει βαρείᾳ ἐπὶ 
Ἰερουσαλήμ' καὶ ἀνέβησαν καὶ ἦλθον εἰς Ἰερουσαλήμ, 
καὶ ἔστησαν ἐν τῷ ὑδραγωγῷ τῆς κολυμβήθρας τῆς ἄνω ἡ 
ἐστιν ἐν τῇ ὁδῷ τοῦ ἀγροῦ τοῦ γναφέως. kai ἐβόησαν 
πρὸς Ἐζεκίαν, καὶ ἦλθον πρὸς αὐτὸν ᾿Ελιακεὶμ υἱὸς Χεὰλ- 
κίου ὁ οἰκονόμος καὶ Σόμνας ὃ γραμματεὺς καὶ Ἰωσαφὰτ 


ε 3 , 19 
0 ἀναμιμνήσκων. 


17. τὸν Θανθάν: Hebrew Tartan. 
In Is. 20! the Hebrew has Thartan 
and the Greek Ταναθάν. It'is not a 
name, but a title for the commander- 
in-chief of the Assyrian army.— τὸν 
‘Padels: Hebrew Rab-Sdaris, chief of 
the eunuchs. Cp. Jer. 398, where the 
LXX (Jer. 46%) has NaBovoapels. Jo- 
sephus (Ant. X 1 § 1) says of the two 
companions of the Rabshakeh — Tov- 
των δὲ τὰ ὀνόματα Oapara cal’ ἀνάχαρις 
ἢν.---τὸν Ῥαψάκην: this also is a 
title. Hebrew Rabsha@géh, which is 
taken to mean ‘chief cupbearer.’ Pro- 
fessor Cheyne holds that it is really 
Assyrian and means ‘chief of the high 
ones.’ — ἐν δυνάμει βαρείᾳ : Is. 36? μετὰ 
δυνάμεως πολλῆς. ----ὑδραγωγῷ : cp. 2020 ; 
Sir. 2499: Is. 362, 4118, In the last 
passage the Hebrew is different from 
that in the rest. — κολυμβήθρας : this 
is the first of ten occurrences of the 
word in the LXX. It is used by Plato 
(Rep. 453 D) and by Plutarch (Mora- 
lia 902 E, Plac. IV 19); in N.T. by 
John (5, 97). 

18. ‘Efexiav: Hebrew ‘the king.’ 
The words καὶ ἐβόησαν πρὸς ‘Efexiav do 
not appear in Is, 363. Josephus (Ant. 


XN πὰ ο > ‘\ ε ’, 
καὶ εἶπεν πρὸς αὑτοὺς Ῥαψάκης 


X 1 ὃ 2) gratuitously ascribes to cow- 
ardice the non-appearance of the king 
in person,—’EAtaxeip: Hebrew Elya- 
kim, Vulgate Eliacim. Jos. Ant. X 1 
§ 2 τὸν τῆς βασιλείας ἐπίτροπον ᾿Βλιάκι- 
μον ὄνομα. ---Χελκίου: Hebrew Hilgiy- 
yaht, Vulgate Helcie (gen.). Instead 
of vids Χελκίου the translator of Isaiah 
(36°) has the more classical ὁ τοῦ Χελ- 
klov. — Σόμνας : Is. 368 Σόβνας, Josephus 
ZoBvatos, Hebrew Shebn@h. See the 
denunciation of him in Is. 224-, The 
evils there predicted seem to have been 
only in part accomplished. — Ἰωσα- 
φάτ: Hebrew Yoah ben-Asaph. In 
26 he is called ᾿Ιώας and in 87 ᾿Ιώας 
vids Σαφάν, which makes it look as if 
᾿Ιωσαφάτ were here a mistake for Idas 
vids Σαφάν, helped out by the fact that 
there had been a previous recorder of 
the name of ᾿Ιωσαφάθ (ii K. 20%), — 
ὁ ἀναμιμνήσκων: the recorder. Cp. 
ii K. 20% ᾿Τωσαφὰθ vids ᾿Αχειλοὺθ ἀναμι- 
μνήσκων: iii Καὶ, 24 Βασὰ vids ᾿Αχειθά- 


ap ἀναμιμνήσκων: iv K, 1831 ᾽Τώας υἱὸς 


Σαφὰν ὁ ἀναμιμνήσκων : Jos. Ant. X 1 
ὃ 2 ᾿Ιώαχον τὸν ἐπὶ τῶν ὑπομνημάτων. 
In Is. 368 we have "Iwax ὁ τοῦ ᾿Ασὰφ ὁ 
ὑπομνηματογράφος. This is mentioned 








Vil. THE STORY OF HEZEKIAH AND SENNACHERIB 297 
iv Kings XVIII 22 


¥ \ Ν ec 
“Ἐϊπατε δὴ πρὸς Ἑζεκίαν “ Τάδε λέγει ὁ βασιλεὺς ὁ μέγας 
Ν 5 4 7 
βασιλεὺς ᾿Ασσυρίων “Ti ἡ πεποίθησις αὕτη ἣν πέποιθας; 
> N , 
"εἶπας, πλὴν λόγοι χειλέων “ Βουλὴ καὶ δύναμις εἰς πόλε- 
? A = 
pov:’ νῦν οὖν τίνι πεποιθὼς ἠθέτησας ἐν ἐμοί; “voy 
> Ἀ ᾽’ “ Ν 
ἰδοὺ πέποιθας σαυτῷ ἐπὶ τὴν ῥάβδον τὴν καλαμίνην τὴν 
τεθλασμένην ταύτην, ἐπ᾿ Αἴγυπτον: ὃς ἂν στηριχθῇ ἀνὴ 
: 3 / \ > : 4 > \ ἽΝ Χ ω a 
ἐπ᾿ αὐτήν, Kal εἰσελεύσεται εἰς THY χεῖρα αὐτοῦ, Kal 
, 5 7 ν Ν ἈΝ 3 ’ A 
τρήσει αὐτήν: οὕτως Φαραὼ: βασιλεὺς Αἰγύπτου πᾶσιν 
τοῖς πεποιθόσιν ἐπ᾽ αὐτόν. ™ 


ν.ν > 
καὶ OTL εἶπας πρὸς μέ “ Ἐπὶ 


A 4 
Κύριον θεὸν πεποίθαμεν: οὐχὶ αὐτὸς οὗτος ἀπέστησεν 
ε ’ Ν ε Ν 5 ἴω Ἁ Ν ’ 3 ων Ν 
Ἐζεκίας τὰ ὑψηλὰ αὐτοῦ καὶ τὰ θυσιαστήρια αὐτοῦ, καὶ 


5 n°» , \ oa) A 
εἶπεν τῷ ᾿Ιούδᾳ καὶ τῇ ᾿Ιερουσαλήμ “ Ἐνώπιον τοῦ θυσια- 


by Strabo (XVII 1 ὃ 12, p. 797) as 
the title of one of the native officials 
at Alexandria under Augustus and 
under the Ptolemies before him. 

19. πεποίθησις: only here in the 
LXX. The word is used by Josephus 
(Ant. X I § 4) and occurs six times 
in the N.T., e.g. ii Cor. 115. In Is. 364, 
instead of Ti ἡ πεποίθησις, the same 
Hebrew is rendered by Τί πεποιθὼς εἶ; 

20. λόγοι χειλέων: Hebrew, ‘a word 
of the lips,’ 1.6. without reason behind 
it. The Greek here faithfully reflects 
the Hebrew, but there may be something 
amiss with the latter. In Is. 365 the 
R.V. runs—‘I say thy counsel and 
strength for the war are but vain 
words.’ The Greek translator there 
gives — Μὴ ἐν βουλῇ καὶ λόγοις χειλέων 
παράταξις γίνεται ---- Does the battle de- 
pend upon counsel and words of the 
lips ?—nPérnoas ἐν ἐμοί: cp. 1! n. 
In iv K. 187 and 241.20 the Hebrew 
word is the same as in this passage. 
The rendering in Is. 36° is ἀπειθεῖς μοι. 

21. πέποιθας σαυτῷ ἐπί: no recog- 


nised Greek construction, but a mere 
following of the Hebrew. Is. 35° 
πεποιθὼς εἶ érl, —Os ἂν στηριχθῇ ἀνήρ: 
treating this as Greek we might be led 
to suppose that here was a case of dv 
for ἐάν, but really the ἀνήρ is super- 
fluous, being put in merely because 
the Hebrew has ‘man’ in the same 
place. Is. 365 ὃς ἂν ἐπιστηρισθῇ ἐπ᾽ 
αὐτήν. 

22. καὶ ὅτι εἶπας : and as for thy 
saying. The verb is plural in the 
Hebrew. Is 367 εἰ δὲ λέγετε. ---- οὐχὶ 
αὐτὸς οὗτος : either of has dropped out 
after these words or else they are a 
mistranslation, since αὐτὸς οὗτος ought 
not to refer to Hezekiah, but to Jeho- 
vah. Hezekiah’s removal of the high 
places (18*) is construed polemically 
as an attack upon Jehovah. It was in 
pursuance of the principle that the 
Temple at Jerusalem should be the 
sole centre of the national worship. 
It is interesting to notice that this 
verse is omitted in the Greek of 15. 36, 
but not in the Hebrew. 


298 SELECTIONS FROM THE SEPTUAGINT 


ivy Kings XVIII 23 

, , , 3 3 fee Ph 23 X 
στηρίου τούτον προσκυνήσετε ἐν ᾿Ιερουσαλήμ᾽; καὶ 
“ / \ ~ ’ a 9 4 Ν 
νῦν μίχθητε δὴ τῷ κυρίῳ μου βασιλεῖ ᾿Ασσυρίων, καὶ 
δώσω σοι δισχιλίους ἵππους, εἰ δυνήσῃ δοῦναι σεαυτῷ ἐπι- 


94 \ aA > , Ν , 
Kal πῶς ἀποστρέψετε TO πρόσωπον 


Ψ A. > 4 
Baras ἐπ᾽ αὐτούς. 
’ ιν ~ 4 A“ ’ “A > ’ὔ 
τοπάρχου ἑνὸς τῶν δούλων τοῦ κυρίου μου τῶν ἐλαχί- 
(44 A ¥ a“ Ὁ ¥ > ν . Ν 

στωμ; “καὶ ἤλπισας σαυτῷ ἐπ᾽ Αἰγυπτον εἰς ἀρματα καὶ 
¢ A QB. A A ee hy ea re. δ 
ἱππεις. καὶ νῦν μὴ ἄνευ Κυρίου ἀνέβημεν ἐπὶ τὸν 


Κύριος εἶπεν πρὸς 


3.33 


, wn Aw “~ 3 ’ 
τόπον. τοῦτον τοῦ διαφθεῖραι αὐτόν; 
’ ΕΥ̓ ’ὔ Ἁ A 
μέ “Ava By ἐπὶ τὴν γῆν ταύτην καὶ διάφθειρον αὐτήν. 
Kee 9 \ 
“ὁ καὶ εἶπεν ᾿Ελιακεὶμ vids Χελκείου καὶ Σόμνας καὶ ᾿Ιώας 
Ν ε ’ ’ὔ ἊΝ 
πρὸς Ῥαψάκην “Λάλησον δὴ πρὸς τοὺς παῖδάς σου Συρι- 
’ 3 ε \ “A 
στί: ἀκούομεν ἡμεῖς, καὶ οὐ λαλήσεις μεθ᾽ ἡμῶν ᾿Ιουδαιστί: 
chal of A A ω a) 
καὶ wa Ti λαλεῖς ἐν τοῖς ὠσὶν τοῦ λαοῦ τοῦ ἐπὶ TOU τεῖ: 
"» κἵ 
χους; 
’ ’ ἣ Ν Ν 3 , ’ ε 4 , 
κύριόν σου Kal πρὸς σὲ ἀπέστειλέν με ὁ κύριός μου 


Ν 7 
καὶ εἶπεν πρὸς αὐτοὺς Ῥαψάκης “Μὴ ἐπὶ τὸν 


λ λῃ Ν λό , > AN - Joe." Ἁ Ξ ὃ Ν 
a YO OL TOUS ογους Ττουτους: ουχι Ετὺ Τους αν pas τους 


/ > N A“ ’, a a A 
καθημένους ἐπὶ τοῦ τείχους, TOU φαγεῖν THY κόπρον αὐτῶν 


28. μίχθητε: the sense required 
here is ‘make a wager with,’ but it is 
not clear how μίχθητε comes by that 
meaning. Μιγνύναι is quite a rare 
word in the LXX, occurring only six 
times. In Ps. 105% and Is. 368 the 
Hebrew is the same as here, the word 
being that from which ἀρραβών (ii Cor. 
122, 55: Eph. 114) is derived. — δισχι- 
Alous ἵππους : Is. 36° δισχιλίαν ἵππον. 
Plural in the Hebrew. 

24. καὶ πῶς κτλ.: this passage, 
though somewhat involved, corre- 
sponds very well to the original, except 
that ἀποστρέψετε ought to be singular. 
The translator of Is. 369 has made 
nonsense out of the same Hebrew. — 


τοπάρχου : the word τοπάρχης is com- 


mon in Esther and Daniel ; in Gen. 4158: 


it represents a different original from 
what it does here; it is used also by 
the translator of Isaiah (36°). Cp. 
Gen. 41%4n. — ἤλπισας σαυτῷ ἐπί : syn- 
tax Hebrew, not Greek. Cp. verse 21. 

26. εἶπεν : for the singular verb 
followed by more than one subject cp. 
verse 37. ἃὩ 49. ---᾽ἀκούομεν : = under- 
stand. A Hebraism. —ovd λαλήσεις : 
Is. 3611 μὴ λάλει. ---[ουδαιστί: so in 
Isaiah. Josephus (Ant. X 1 ὃ 2) Ἑβ- 
ραιστί. ----Ἡἵνα ri: Gen. 421 1. --- ἐν τοῖς 
ὠσίν: 15. 861 εἰς τὰ ὦτα. 

27. ἐπὶ... πρός. Is. 8612 πρὸς... 
πρός. There is a corresponding differ- 
ence in the Hebrew. —rot φαγεῖν κτλ. : 
this coarse expression evidently con- 
tains a reference to the extremities of 
famine which the Rabshakeh thought 


VII. THE STORY OF HEZEKIAH AND SENNACHERIB 299 
ivy Kings XVIII 33 
καὶ πιεῖν τὸ οὖρον αὐτῶν μεθ᾽ ὑμῶν ἅμα; Kai ἔστη 
Ῥαψάκης καὶ ἐβόησεν μεγάλῃ ᾿ἸἸουδαιστί: καὶ ἐλάλησεν 
καὶ εἶπεν ““᾿Ακούσατε τοὺς λόγους τοῦ μεγάλου βασιλέως 
᾿Ασσυρίων “<Tade λέγει ὁ βασιλεύς “ Μὴ ἐπαιρέτω ὑμᾶς 
ζεκίας λόγοις, ὅτι οὐ μὴ δύνηται ὑμᾶς ἐξελέσθαι ἐκ χειρὸς 
αὐτοῦ. “Kal μὴ ἐπελπιζέτω ὑμᾶς “Elexias πρὸς Κύριον 
ig ζ > , > A ’ : > Ν , ἴω 
λέγων “᾿Εξαιρούμενος ἐξελεῖται Κύριος: οὐ μὴ παραδοθῇ 
ε aN σ΄ 3 Ν λέ cA. / 3 81 ἈΝ 3 , 
ἡ πόλις αὕτη ἐν χειρὶ βασιλέως ᾿Ασσυρίων. μὴ ἀκού- 
ere Ἑ) ζεκίου, ὅτι τάδε λέγει ὁ βασιλεὺς ᾿Ασσυρίων “ Ποιή- 
3:3 A > ’,’ \ 3 , Ν δ Ἁ ’ 
σατε μετ᾽ ἐμοῦ εὐλογίαν καὶ ἐξέλθατε πρὸς μέ, καὶ πίεται 
ἀνὴρ τὴν ἄμπελον αὐτοῦ, καὶ ἀνὴρ τὴν συκῆν αὐτοῦ φάγε- 
. ΄ Y a , > A 39 " \ 
Tal, καὶ πίεται ὕδωρ τοῦ λάκκου αὐτοῦ, “ἕως ἔλθω Kal 


λά ε ~ 5 A ε ~ ε ~ , Ν » Ν 
άβω υμαᾶς εις ΥὙῊνΡ ως VY UP@VY, σιτου και οινου και 


ἊΨ Ν 3 , A 3 , 3 ’ Ν ’ 
ἄρτου καὶ ἀμπελώνων, yn ἐλαίας ἐλαίου καὶ μέλιτος: 


Χ ’ Ν 3 ᾿ 3 ’ ᾽ \ \ 3 4 ε 
καὶ ζήσετε καὶ οὐ μὴ ἀποθάνητε. καὶ μὴ ἀκούετε “Kle- 


33 


’ ν 5 ~ ε “A ’ € 4 es ε ~ 3 Ν 
κίου, OTL ἀπατᾷ ὑμᾶς λέγων “ Κύριος ῥύσεται ὑμᾶς. μὴ 


the inhabitants of Jerusalem were 
likely to undergo, if they did not listen 
to him. Cp. what is said of the famine 
in Samaria (6%). For τοῦ φαγεῖν the 
translator of Is, 8612 has iva φάγωσι. 
He also omits αὐτῶν after κόπρον and 
οὖρον. 

28. μεγάλῃ : 15. 8618 φωνῇ μεγάλῃ. 
The omission of φωνῇ here is due to 
Greek idiom. ὃ 46.— τοῦ μεγάλου 
βασιλέως ᾿Ασσυρίων: Hebrew, ‘of the 
great king, king of Assyria,’ a formula 
which is closely followed in Is, 361% 
τοῦ βασιλέως τοῦ μεγάλου, βασιλέως 
᾿Ασσυρίων. 

29. ἐπαιρέτω. . . λόγοις : Is. 3614 
ἀπατάτω... λόγοις. 

80. ἐπελπιζέτω: make you hope. 
This use of the word is classical, 
though not with πρός following. — 
᾿Εξαιρούμενος ἐξελεῖται: ὃ 81. 


81. Ποιήσατε. .. πρὸς μέ: Is. 8616 
Εἰ βούλεσθε εὐλογηθῆναι, ἐκπορεύεσθε 
πρὸς μέ. The translation here is more 
faithful to the original. —mlerar ἀνὴρ 
.. + φάγεται : Is. 8616 φάγεσθε ἕκαστος 
τὴν ἄμπελον αὐτοῦ καὶ τὰς συκᾶς. In 
the Hebrew πίεται and φάγεται are ex- 
pressed by one verb. —vrrlerar ὕδωρ 

. αὐτοῦ: 15. 3616 πίεσθε ὕδωρ τοῦ 
χαλκοῦ ὑμῶν. On λάκκος see Gen. 
372>n,—avhp: = ἕκαστος. A Hebraism. 
§ 70. 

B2. ἕως ἔλθω : 15. 3617 ἕως ἂν ἔλθω. ---- 
ὡς γῆ ὑμῶν : Is. 8617 ὡς ἡ γῆ ὑμῶν. 
Understand ἐστί. The γῇ following is 
attracted into agreement with this. — 
γῆ ἐλαίας... μέλιτος : not in Isaiah 
either in the Hebrew or in the Greek. 
—édalas ἐλαίου : this is the order of 
the Hebrew also, but our translators 
have inverted it for an obvious reason. 


300 SELECTIONS FROM THE SEPTUAGINT 


iv Kings XVIII 34 
ε ’ὔ 5 7 ε XN “A 3 ἊΜ ν Ν ε “A 
ῥυόμενοι ἐρύσαντο ot θεοὶ τῶν ἐθνῶν ἕκαστος THY ἑαυτοῦ 


χώραν ἐκ χειρός βασιλέως ᾿Ασσυρίων; 

θεὸς Αἱμὰθ καὶ ᾿Αρφάλ; 
μ ρ 

μάν; 


Mm ε 
ποῦ ἐστιν ὁ 
ποῦ ἐστιν ὁ θεὸς Σεπφαρου- 
8δ,.7 
τίς 


3 » “ nw nw »- A 5 ’ὔ A nw 5 nw 
ἐν πᾶσιν τοῖς θεοῖς τῶν γαιων οἱ ἐξείλαντο TAS YAS αὑτῶν 


ΑΝ 3 ’ὔ , > , 
καὶ ὅτι ἐξείλαντο Σαμάρειαν ἐκ χειρὸς μου; 


3 , 9 5 ω 4 \ 3 Ν 5 
ἐκ χειρός μου, ὅτι ἐξελεῖται Κύριος τὴν ᾿Ιερουσαλὴμ ἐκ 
χειρός μου; 2) 2 3) 


αὐτῷ λόγον, ὅτι ἐντολὴ τοῦ βασιλέως λέγων “ Οὐκ ἀποκριθή- 
81 


86 Ὁ a ee 4 Ν > 3 ld 

καὶ ἐκώφευσαν Kal οὐκ ἀπεκρίθησαν 
σεσθε αὐτῷ." καὶ εἰσῆλθεν ᾿Ελιακεὶμ υἱὸς Χελκείου 6 
> , ‘ , ε Ν Y Bee eX Ν 
οἰκονόμος καὶ Σόμνας ὁ γραμματεὺς καὶ ᾿Ιώας υἱὸς Σαφὰν 
ὁ ἀναμιμνήσκων πρὸς τὸν “Elexiay διερρηχότες τὰ ἱμάτια, 
Kai 


ἐγένετο ws ἤκουσεν βασιλεὺς “Elexias, καὶ διέρρηξεν τὰ 


Ἁ > ld > ~ Ν 4 ec , 
καὶ ἀνήγγειλαν αὐτῷ τοὺς λόγους Ῥαψαάκου. 


ε 4 ε - A Ἀ ’, ’ Ἁ 9 ΄ > 
ἱμάτια ἑαυτοῦ καὶ περιεβάλετο σάκκον, καὶ εἰσῆλθεν εἰς 


οἶκον Κυρίου. 
. . / Ν ’ , 
καὶ Σόμναν τὸν γραμματέα 


33. ῥνόμενοι ἐρύσαντο: ‘Is. 5638 ép- 
ρύσαντο. ---καστος : the Hebrew here 
is the same as for ἀνήρ in 31, but ἀνήρ 
would hardly do after θεοί. 

84. Αἱμὰθ καὶ “Appar: Is. 3619 
Ἑμὰθ καὶ ᾿Αρφάθ. --- Σεπφαρουμάιν : 
Is. 3619 τῆς πόλεως ᾿Επφαροναίμ. After 
this the Hebrew here adds ‘ of Hena’ 
and ‘Ivvah,’ but not so in Isaiah. — 
καὶ ὅτι ἐξείλαντο : there is nothing in 
the Hebrew here to correspond to the 
καί, though there is in Is. 5619, Trans- 
late — And (do you say) that they have 
delivered Samaria out of my hand ? 
In Is. 36!9 the rendering is μὴ ἐδύναντο 
ῥύσασθαι κτλ. 

35. γαιῶν... γᾶς: § 3.--- Κύριος: 
Is. 367 ὁ θεός. Hebrew, ‘ Jehovah.’ 

36. ἐκώφευσαν : cp. Jdg. 1612, The 
word occurs all together eleven times in 
the Τ ΧΧ, --ὀντολὴ . . . λέγων: § 112. 


2 ΤΉΝ ΑΞ. 3 \ \ > , 
Kat ἀπέστειλεν Ἑλιακεὶμ τὸν οἰκονόμον 


A Ν ld A 
καὶ τοὺς πρεσβυτέρους τῶν 


Is. 3671 διὰ τὸ προστάξαι τὸν βασιλέα 
μηδένα ἀποκριθῆναι. 

37. ὁ γραμματεύς : Is. 8032 6 γραμ- 
ματεὺς τῆς δυνάμεως, without difference 
in the Hebrew. We may infer the 
translator’s belief that the office of 
the Recorder was specially connected 
with the army.— dreppynx ores τὰ ἱμάτια: 
Is. 3622 ἐσχισμένοι τοὺς χιτῶνας. In 
classical authors the strong perfect 
διέρρωγα is used intransitively. The 
weak perfect διέρρηχα is so employed 
in the LXX here and in ii K. 1430, 
1532; i Mac. 5!4, 13%. It is only in 
the Epistle of Jeremiah (verse 30) 
that we find the classical form — 
ἔχοντες τοὺς χιτῶνας διερρωγότας. 

1. ὡς ἤκουσεν βασιλεὺς ᾿Εἰϊζεκίας : 
Is. 371 ἐν τῷ ἀκοῦσαι τὸν βασιλέα ‘Efexlay, 
---σάκκον : Hebrew saq, Latin saccus, 
English sack. Gen. 4277 n. 


VII. THE STORY OF HEZEKIAH AND SENNACHERIB- 3801 
iy Kings XIX 7 


ε , , 
ἱερέων περιβεβλημένους σάκκους πρὸς "Hoaiay τὸν προ- 
, > \ oy 
φήτην υἱὸν ᾿Αμώς, “Kat εἶπεν πρὸς αὐτόν “Τάδε λέγει Ἕζε- 
, 6H , θλί Ν ὅλ “ Ν la ε 
κίας μέρα θλίψεως καὶ ἐλεγμοῦ καὶ παροργισμοῦ ἡ 
“ar Ψ Y 20 εν ae eee δ 3 
ἡμέρα αὕτη, ὅτι ἦλθον υἱοὶ ἕως ὠδίνων, καὶ ἰσχὺς οὐκ 
¥ a ¥ 
ἔστιν τῇ τικτούσῃς “εἴ πως εἰσακούσεται Κύριος ὁ θεός 
ϑ Ν λό ε ’ aA > ’ a % 
σου πάντας τοὺς λόγους Ῥαψάκου, ὃν ἀπέστειλεν αὐτὸν 
Ἀ 3 
βασιλεὺς ᾿Ασσυρίων ὃ κύριος αὐτοῦ ὀνειδίζειν θεὸν ζῶντα 
Ν A a 
καὶ βλασφημεῖν ἐν λόγοις οἷς ἤκουσεν Κύριος ὁ θεός σου, 
Ἀ 4 Ἂς \ ἴω ν lal 
καὶ λήμψῃ προσευχὴν περὶ τοῦ λήμματος τοῦ εὑρισκομέ- 
9 39 ΓΗ͂Ν ε A A 
νου. δ καὶ ἦλθον οἱ παῖδες τοῦ βασιλέως Ἕ ζεκίου πρὸς 
x Loy nw A 
‘Hoaiav, "καὶ εἶπεν αὐτοῖς Ἤσαίας “Τάδε ἐρεῖτε πρὸς τὸν 
κύριον ὑμῶν “Τάδε λέγει Κύριος “ Μὴ φοβηθῇς ἀπὸ τῶν 
® 
λόγων ὧν ἤκουσας, ὧν ἐβλασφήμησαν τὰ παιδάρια βασι- 
> “A lal 
λέως ᾿Ασσυρίων. ‘idod ἐγὼ δίδωμι ἐν αὐτῷ πνεῦμα, Kal 
ἀκούσεται ἀγγελίαν καὶ ἀποστραφήσεται εἰς τὴν γῆν 





2. ἮἪσαίαν : Hebrew Ysha'yahu, 
Vulgate Jsaias. From the opening 
words of the Book of Isaiah we learn that 
the visions of that prophet were seen 
‘in the days of Uzziah, Jotham, Ahaz, 
and Hezekiah, kings of Judah.’— 
- *Auds: not the same name as that of 
the prophet Amos, though coinciding 
with it in Greek. 

8. Ἡμέρα... αὕτη: Is. 878 Ἥ μέρα 
θλίψεως καὶ ὀνειδισμοῦ καὶ ἐλεγμοῦ καὶ 
ὀργῆς ἡ σήμερον ἡμέρα, the Hebrew 
being the same. — trapopytorpod : provo- 
cation. Cp. ii Esdr. 1918, 26 καὶ ἐποίησαν 
παροργισμοὺς μεγάλους, where the He- 
brew is the same as here. The R.V. 
has there ‘provocations,’ here ‘con- 
tumely.’ — ἦλθον... τικτούσῃ : Is. 37% 
ἥκει ἡ ὠδὶν τῇ τικτούσῃ, ἰσχὺν δὲ οὐχ 
ἔχει τοῦ τεκεῖν. The R.V. gives the 
exact rendering. 

4. εἴ πως εἰσακούσεται : 


Is. 374 


εἰσακούσαι (opt.).—v: Is. 874 οὖς. The 
Hebrew relative may refer to the 
Rabshakeh himself or to his words. 
The translator of Fourth Kingdoms 
has taken one view and the translator 
of Isaiah the other.— βλασφημεῖν ἐν 
λόγοις : Is. 3874 ὀνειδίζειν λόγους (Cogn. 
acc.) ; R.V. ‘and will rebuke the words.’ 
-- λήμψῃ... 
δεηθήσῃ πρὸς κύριον σου περὶ τῶν κατα- 
λελιμμένων τούτων. A’s reading here 
Of λιμματος (= Aeluparos) gives the 
right sense. Λεῖμμα occurs nowhere 
else in the LXX, but is found in 
Rom. 115. . 

6. ov ἐβλασφήμησαν: Is. 876 ois 
ὠνείδισάν με. ----τὰ παιδάρια : Is. 37% οἱ 
πρέσβεις. The diminutive here ex- 
presses the scornful force of the origi- 
nal. In classical Greek we might here 
have νεανίαι. ; 

7. δίδωμι ἐν αὐτῷ : Is. 377 ἐμβάλλω 


εὑρισκομένου : Is. 374 


302 SELECTIONS FROM THE SEPTUAGINT 


iv Kings XIX 8 
3 a Ν A NEG 3 ε ΄ 3 a a 9 
αὐτοῦ: καὶ καταβαλῶ αὐτὸν ἐν ῥομφαίᾳ ἐν τῇ γῇ αὐὖ- 
nw ε ’ Ἀ a 
Toe. ΤῸΝ "Καὶ ἐπέστρεψεν Ραψάκης, καὶ εὗρεν τὸν Ba- 
, 9 , a SA ΄ Y » Y 
σιλέα ᾿Ασσυρίων πολεμοῦντα ἐπὶ Λομνά, ὁτι ἤκουσεν OTL 


"καὶ ἤκουσεν περὶ Θαρὰ βασιλέως 


> “ > Ν ’ 
amnpev ἀπὸ Aayets. 
Αἰθιόπων λέγων ““ Ἰδοὺ ἐξῆλθεν πολεμεῖν μετὰ σοῦ" " καὶ 
> , ἈΝ > ’ > / ἣν ε »,} id 
ἐπέστρεψεν Kal ἀπέστειλεν ἀγγέλους πρὸς Ἐζεκίαν λέγων 
10¢¢ \ 3 , ε θ ΄ 9 a δα Ν ΄, a 3 ee. 
Μὴ ἐπαιρέτω σε ὁ θεός σου, ἐφ ᾧ σὺ πέποιθας ἐν αὐτῷ 
λέγων “Οὐ μὴ παραδοθῇ ᾿Ιερουσαλὴμ εἰς χεῖρας βασιλέως 
> , ? 1129_8 . τν , Ψ > ὦ 
Ασσυρίων. ἰδοὺ σὺ ἤκουσας πάντα ὅσα ἐποίησαν βα- 
σιλεῖς ᾿Ασσυρίων πάσαις ταῖς γαῖς, τοῦ ἀναθεματίσαι 
> 2 \ ll ne ΄ ὁ κ΄ 9». Pees. ε \ 
αὐτάς: καὶ ov ῥυσθήσῃ; μὴ ἐξείλαντο αὐτοὺς οἱ θεοὶ 
» 3 A > , ε ’ὕ͵ ’ ν 
τῶν ἐθνῶν; οὐ διέφθειραν οἱ πατέρες μου τήν τε Τωζὰν 


eis αὐτόν. ὃ 91. --- καταβαλῶ αὐτὸν ἐν 
ῥομφαίᾳ: 15. 5177 πεσεῖται μαχαίρᾳ. 
The former is the more correct, as the 
Hebrew verb is causative. It is to be 
noticed that Isaiah’s message contains 
no reference to the destruction of the 
host. 

8. ἐπέστρεψεν : Is. 378 ἀπέστρεψεν. ---- 
εὗρεν : Is. κατέλαβεν. ---- πολεμοῦντα ἐπὶ 
Aopva : Is. πολιορκοῦντα Λόβναν. The 
name of the place in the Hebrew is 
Libnah. — ὅτι ἤκουσεν : Is. καὶ ἤκουσεν. 
The ὅτι reflects the Hebrew. 

9. καὶ ἤκουσεν. . . πολεμεῖν μετὰ 
σοῦ: the translator of Isaiah throws 
this into the form of δὴ historical 
statement — καὶ ἐξῆλθεν Θαράκα βασι- 
λεὺς Αἰθιόπων πολιορκῆσαι αὐτόν" καὶ 
ἀκούσας ἀπέστρεψεν. ---- Θαρά: Is. 379 
Θαράκα, Hebrew Tirhagah, Jos. Ant. 
X 1 § 4 Θαρσικής.--- βασιλέως Αἰθιόπων : 
Hebrew, ‘king of Cush,’ —Aéyov: § 112. 
— πολεμεῖν μετὰ σοῦ : to fight against 
thee. In Attic Greek the phrase 
would mean to fight on thy side. 
— éréotpeev καὶ ἀπέστειλεν: he sent 


again. A Hebraism. — πρὸς “Efextav 
λέγων : after this in the Hebrew come 
the words, ‘Thus shall ye speak to 
Hezekiah king of Judah, saying.’ They 
are to be found also (all but the last) 
in 15. 3729, 

10. ἐφ᾽ @... ἐν αὐτῷ: Is. 37 
ἐφ ᾧ .. ér αὐτῷ. --- εἰς χεῖρας: 
Is. 3719 ἐν χειρί. § 91. 

11. ἰδοὺ σὺ ἤκουσας: Is. 371 od 
οὐκ ἤκουσας ...; --- πάσαις ταῖς yats: 
Is, 571. πᾶσαν τὴν γῆν. ---- τοῦ ἀναθε- 
ματίσαι αὐτάς : Is. ὡς ἀπώλεσαν. The 
construction in the Hebrew is what 
might be called a dative gerund, so 
that the choice of the genitive is 
prompted by Greek as known to the 
translator. ὃ 60. To make a placea 
‘votive offering’ to God implied its 
utter destruction. ᾿Αναθεματίζειν occurs 
fourteen times in the LXX. 

12. ph... ov: μή = num, οὐ = 
nonne. A comparison with the He- 
brew however and with Isaiah makes 
it seem certain that the right reading 
is οὕς, with a comma after μου, but 


VII. THE STORY OF HEZEKIAH AND SENNACHERIB 808 

ivy Kings XIX 17 
QA 
καὶ τὴν Χαρρὰν Kat “Pagers καὶ υἱοὺς "Eden τοὺς ἐν 
Θαεσθέν; “mov ἐστιν ὁ βασιλεὺς Μὰθ καὶ ὁ βασιλεὺς 
> ’ὔ A lal 
Αρφάθ; καὶ ποῦ Σεφφαρουάιν, “Avés καὶ Ovdod;” 
ε A 

“kal ἔλαβεν “Elexias τὰ βιβλία ἐκ χειρὸς τῶν ἀγγέλων 

Ν,. 9 , 5 4 ἈΝ 9 ’ 3 Ss 4 Ἁ 5 td 
καὶ ἀνέγνω αὐτά: καὶ ἀνέβη εἰς οἶκον Κύριου καὶ ἀνέπτυ- 
fev αὐτὰ Ἑζεκίας ἐναντίον Κυρίου, "καὶ εἶπεν “Κύριε 6 
θ Q T yr e θ ’ὔ . πων" a ’ A . e QA 
eos Ἰσραὴλ ὁ καθήμενος ἐπὶ τῶν χερουβείν, od εἶ ὁ θεὸς 
μόνος ἐν πάσαις ταῖς βασιλείαις τῆς γῆς, σὺ ἐποίησας τὸν 
οὐρανὸν καὶ τὴν γῆν. “κλῖνον, Κύριε, τὸ οὖς σου καὶ 
¥ ¥ 
ἄκουσον: ἄνοιξον, Κύριε, τοὺς ὀφθαλμούς σου Kai ἴδε, 

A » ἃ 
καὶ ἄκουσον τοὺς λόγους Σενναχηρεὶμ οὖς ἀπέστειλεν ὀνει- 


δίζειν θεὸν ζῶντα. 


no question mark till the end of the 
sentence. —T'wf{av : the Assyrian prov- 
ince of Guzanu, which was on the 
river Habor (1711), a tributary of the 
Euphrates. — Xappav: Haran, an an- 
cient city in north Mesopotamia, — 
Ῥάφεις: Is. ‘Padded, R.V. Rezeph. 
This is supposed to be identical with 
the modern Rusdfa, three and one- 
half miles southwest of Sura on the 
Euphrates, on the road leading to 
Palmyra. (Cheyne, Enc. Bib.) — 
υἱοὺς "ΕΙδεμ, τοὺς ἐν Θαεσθέν : 15. αἵ εἰσιν 
ἐν χώρᾳ Θεεμάθς Hebrew in both 
places ‘and the children of Eden, 
which were in Telassar.’ The children 
of Eden seem to correspond to the 
Assyrian Bit-Adini (cp. ‘house of 
Eden’ in Amos 1°) ; Telassar has been 
thought to be Til-basere, a city in their 


country. The ruling house of Adini- 


was subdued by Assurnasirpal (885- 
860 8.0.) and finally set aside by Sal- 
manassar II (859-825). 

13. Μάθ: 188: Αἱμάθ, Is. 3715 ‘Eude, 
Hebrew Hamath. Hamath had been 


“Oru ἀληθείᾳ, Κύριε, ἠρήμωσαν βασι- 


recently conquered by Sargon (721-- 
705 B.c.). --᾿ Αρφάθ : 18% ᾿Αρφάλ, He- 
brew Arpad. Subjugated by Tiglath- 
Pileser III in 740. Arpad is now 
Tell-Erfad, thirteen miles from Aleppo 
to northwest (Enc. Bib.). — Σεφφα- 
ρουάιν : 188: Dergdapoupdiv. —“Aves καὶ 
Οὐδού: Is. 3713 ‘Avdy, Οὐγαυά, Hebrew 
Hena‘ and ‘Ivvah. 

14. τὰ βιβλία: Is. 3714 τὸ βιβλίον. 
Plural in the Hebrew. — ἀνέπτυξεν : Is. 
ἤνοιξεν. ---- “Etexias: omitted in Isaiah, 
but occupying just this place in the 
Hebrew. — ἐναντίον Κυρίου : after this 
15. 3715 has καὶ προσεύξατο ᾿Ἑζεκίας πρὸς 
Κύριον λέγων, words which have their 
equivalent in the Hebrew also at this 
point. 

15. Κύριε ὁ θεός : cp. 19 and the 
oft-recurring formula in St. Augustine’s 
Confessions — Domine Deus meus. 
Is. 3716 has Κύριος σαβαὼθ ὁ θεὸς ᾿Ισραήλ. 
---χερουβείν : i K. 174 n.—év πάσαις 
βασιλείαις τῆς γῆς : Is. 371° πάσης βασι- 
λείας τῆς οἰκουμένης. 

17. ὅτι ἀληθείᾳ : 15. 8718 ἐπ᾿ ἀληθείας 


304 , SELECTIONS FROM THE SEPTUAGINT 


iv Kings XIX 18 
Leis ᾿Ασσυρίων ta €Ovn,.“Kai ἔδωκαν τοὺς θεοὺς αὐτῶν 
3 Ν la) Ψ 5 ’, 5 3 > aK » a 3 ᾽’ὔ 
εἰς τὸ πῦρ, ὅτι οὐ θεοί εἰσιν ἀλλ᾽ ἢ ἔργα χειρῶν ἀνθρώ- 
πων, ξύλα καὶ λίθος, καὶ ἀπώλεσαν αὐτούς. “kat νῦν, 
ε ε A “ A A 
Κύριε ὁ θεὸς ἡμῶν, σῶσον ἡμᾶς ἐκ χειρὸς αὐτοῦ, Kal 
γνώσονται πᾶσαι αἱ βασιλεῖαι τῆς γῆς ὅτι σὺ Κύριος 
ὁ θεὸς pdvos.” “Ὁ Καὶ ἀπέστειλεν Ἦσαίας υἱὸς ᾿Αμὼς 
πρὸς ‘Elexiav λέγων “Τάδε λέγει Κύριος ὁ θεὸς τῶν δυνά- 
θ Ν 3 ’ ca 4 Ν Ν \ 
μεων θεὸς Ἰσραήλ “Ἃ προσηύξω πρὸς μὲ περὶ Σενναχη- 
κ᾿ λέ 3 , ¥ 4 91 8 ε , a 
per βασιλέως ᾿Ασσυρίων ynKovoa. οὗτος ὁ λόγος ὃν 
3 4 4 + We 3 / 
ἐλάλησεν Κύριος ἐπ᾿ αὐτὸν 
“᾿Εξουδένησέν σε καὶ ἐμυκτήρισέν σε παρθένος θυγάτηρ 


Σειών" 


ἐπὶ σοὶ κεφαλὴν αὐτῆς ἐκίνησεν θυγάτηρ Ἱερουσαλήμ. 


Ν 
3 τίνα ὠνείδισας καὶ ἐβλασφήμησας; 


‘ a: Ἂν ’ 9 \ Ν ἐχ 3 4 ιν 
καὶ ἐπὶ τίνα ὕψωσας φωνὴν καὶ ἦρας εἰς ὕψος τοὺς 


ὀφθαλμούς σου; 


5 QA ν a 3 4 
εἰς TOV AYLOV τοῦ Ισραὴήλ. 


γάρ. ---- τὰ ἔθνη : Is. 8718 τὴν οἰκουμένην 
ὅλην, the Hebrew also being different. 
After this the Hebrew has ‘and their 
lands,’ and Isaiah καὶ τὴν χώραν αὐτῶν, 


which does not suit with the rendering 


of the preceding words. 

18. ἔδωκαν... wip: Is. 37 évé- 
βαλον τὰ εἴδωλα αὐτῶν εἰς τὸ rip. The 
Hebrew is in both places ‘gods.’ — 
ἀλλ᾽ H: § 108. — καὶ ἀπώλεσαν αὐτούς : 
Is. 3719 καὶ ἀπώσαντο αὐτούς. These 
renderings are more literal, but less 
faithful, than that of our version — 
‘therefore they have destroyed them.’ 

19. σῶσον ἡμᾶς: the Greek neg- 
lects the particle of entreaty which is 
rendered in the English ‘I beseech 
thee.’ —kal yv@oovrat... γῆς : Is. 3720 
iva γνῷ πᾶσα βασιλεία τῆς γῆς. ---- ὅτι σὺ 
Κύριος ὁ θεὸς μόνος : Is. 3729 ὅτι σὺ εἶ ὁ 


θεὸς μόνος. ---- Τὴ the latter place the ex- 
act rendering of the Hebrew would be 
— bri σὺ Κύριος μόνος. 

20. ἀπέστειλεν... λέγων : Is. 5121 
ἀπεστάλη... καὶ εἶπεν, incorrectly. — 
θεὸς τῶν δυνάμεων : not in the Hebrew 
here or in Isaiah. 

21. Κύριος : Is. 37% ὁ θεός, against 
the Hebrew. —ém αὐτόν: Is. περὶ 
αὐτοῦ, R.V. ‘ concerning him,’ —’ Efov- 
δένησεν: Is. 3722 ᾿Εφαύλισεν. Both 
éfovdevety and ἐξουδενοῦν are common 
in the ΤΙΧΣ. --- ἐμυκτήρισεν : a favour- 
ite word with the writers of the LXX, 
being used to represent six different 
Hebrew originals. It occurs seventeen 
times in all. iii K. 1827 ἢ, 

22. ἐβλασφήμησας : Is. 3775 παρώ- 
ξυνας. --- καὶ ἦρας κτλ. : the translator 
of Isaiah here inserts a negative, καὶ 





VII. THE STORY OF HEZEKIAH AND SENNACHERIB- 305 


iv Kings XIX 26 


23 2 ἌΡ 
ἐν χειρὶ ἀγγέλων σου ὠνείδισας κύριόν σου καὶ εἶπας 
6c? a) 4 nw ε ’ὔ Ν 
Εν τῷ πλήθει τῶν ἁρμάτων μου ἐγὼ ἀναβήσομαι εἰς 
ν a 
ὕψος ὀρέων, μηροὺς Tov Λιβάνου: 


ἃ » Ν vg “ “ 
καὶ ἔκοψα τὸ μέγεθος τῆς κέδρου αὐτοῦ, τὰ ἐκλεκτὰ 


κυπαρίσσων αὐτοῦ: 


καὶ ἦλθεν εἰς μέσον δρυμοῦ καὶ Καρμήλου. 


9, 5 N 


» ν.»»ν» 
ἐγὼ ἔψυξα καὶ ἔπιον ὕδατα ἀλλότρια, 
x .3 , a lal 
Kal ἐξηρήμωσα τῷ ἴχνει τοῦ ποδός μου πάντας ποταμοὺς 


περιοχῆς. 


οὔ ἡ ais , 4. ὦ 
ἔπλασα αὑτήν, συνήγαγον αὑτὴν" 


feat J 10 > 3 4 > Ἁ > ~ ’ ‘ 
Kal ἐγενηθη εἰς ἐπάρσεις ATO OLKETLWY μαχίμων, 


4 3 , 
πόλεις OXUPAs. 
2 


6 Rie) Ss na 3 > ius 1.9 , a , 
Και OL EVOLKOUVVTES EV QAUTALS ἠσθένησαν TY) XELP ly 


» Ν 
ἔπταισαν καὶ κατῃσχύνθησαν 


otk ἦρας, apparently from misunder- 
standing his original, the ‘lifting up 
of the eyes,’ denoting pride, not wor- 
ship. 

23. ἐν χειρὶ ἀγγέλων : Is. 37% δι᾽ 
ἀγγέλων. . On ἐν χειρί see ὃ 91. —Kuprdv 
σου: the σού has no equivalent in the 
Hebrew, and is not in Isaiah.—’Ev 
τῷ πλήθει: Is. Τῷ πλήθει. There is 
another reading here in the Hebrew, 
meaning ‘ with the driving,’ which has 
not been adopted either by the Greek 
or English translators. —pypodvs: Is. 
8124 καὶ eis τὰ ἔσχατα, R.V. ‘inner- 
most parts.’— ἔκοψα: R.V. ‘I will 
cut down.’ — τὰ ἐκλεκτὰ κυπαρίσσων 
αὐτοῦ : Is. τὸ κάλλος THs κυπαρίσσου. --- 
ἦλθεν : Is. εἰσῆλθον, R.V. 51 will enter.’ 

24. ἔψνξα: R.V. ‘I have digged.’ 
With ἔψυξα cp. Jer. 67 ὡς ψύχει λάκκος 
ὕδωρ. The translator of Isaiah has here 
gone astray altogether. So again in 
his rendering of 26 (Is. 3727). — περιο- 
Xfis: the R.V. here has ‘ Egypt’ with 


‘defence’ as a marginal alternative. 
The Hebrew word which is thus am- 
biguous is rendered in the LXX ten 
times in all by the word περιοχή. 
But περιοχή itself is not univocal. In 
iv K. 241°, 252, Jer. 199 it clearly means 
‘siege’ ; perhaps so also in Nahun 3}4, 
Zech. 122, ii Chr. 321°: in the two re- 
maining passages, Ps. 9021, 59°°, it is 
taken to mean ‘stronghold,’ which is 
the prevailing meaning of the word in 
the LXX, e.g. in i K. 22+, i Chr. 115. 
The passage most akin to this is 
Nahum 314 ὕδωρ περιοχῆς ἐπίσπασαι 
σεαυτῇ (R.V. ‘Draw thee water for 
the siege’), from which perhaps we 
may infer that it is here intended in 
the sense of ‘siege.’ If so, the Greek 
translator agrees with the A.V. —‘and 
with the sole of my feet have I dried 
up all the rivers of besieged places.’ 
25. ἔπλασα κτλ. : the translation 
of this verse is defective and unintelli- 
gible, whereas the corresponding pas- 


306 


SELECTIONS FROM THE SEPTUAGINT 


iv Kings XIX 27 


> id s > a KR ‘ Ud 
ἐγένοντο χόρτος ἀγροῦ ἣ χλωρὰ βοτάνη; 
χλόη δωμάτων καὶ πάτημα ἀπέναντι ἑστηκότος. 


21 


σου ἔγνων, 


Ἁ Ἁ ’ δα, ϑ' 
καὶ τὸν θυμόν σου ἐπ᾽ ἐμέ. 
"διὰ τὸ ὀργισθῆναί σε ἐπ᾽ ἐμέ, 


A a “ὃ Ν XN sd 5 / ‘\ Ν » 4 
καὶ τὴν καθέδραν cov καὶ τὴν ἔξοδόν σου Kal τὴν εἴσοδόν 


Ν Ν ~ ’ 9 , 3 A 9 iA 
καὶ TO στρῆνός σου ἀνέβη ἐν τοῖς ὠσίν μου" 
καὶ θήσω τὰ ἀγκιστρά μου ἐν τοῖς μυκτῆρσίν σου καὶ 


‘ > “A 7 ’ 
χαλινὸν ἐν τοῖς χείλεσίν σου, 
are) 4 > aA 500 - ἦλθ 3 he 
καὶ ἀποστρέψω σε ἐν TH ὁδῷ ἢ ἦλθες EV αὐτῃ. 


Ἀ ἴω “A 
"Kat τοῦτό σοι TO σημεῖον" 


4 ‘a Ν 
φάγε τοῦτον τὸν ἐνιαυτὸν αὐτόματα, 


QA ~ » lal , Ν > ld 
και T@ €TEL τῳ δευτέρῳ Τα ἀνατέλλοντα" 


\ » , \ i \ ’ 3 ’ 
καὶ ἔτει τρίτῳ σπορὰ καὶ ἄμητος καὶ φυτεία ἀμπελώνων, 


A ’ὔ Ἀ A 5 “~ 
καὶ φάγεσθε τὸν καρπὸν αὐτῶν. 


80 Ν , Ν , + 3 4 ᾿νε 
καὶ προσθήσει τὸν διασεσωσμένον οἴκου Ἰούδα τὸ ὑπολει- 


A ef 4 
φθὲν ῥίζαν κάτω, 
καὶ ποιήσει καρπὸν ἄνω. 


sage in Isaiah is not far from the 
original. The word oixecia is not 
known elsewhere. 

26. πάτημα ἀπέναντι ἑστηκότος : 
R.V. ‘as corn blasted before it be 
grown up.’ The word rendered πάτημα 
(a thing trodden) means blighted grain, 
and that rendered ἑστηκότος means 
standing corn. 'The word represented 
by ἀπέναντι means ‘before’ either of 
place or time. The Greek translator 
has mischosen the local instead of the 
temporal meaning. 

27. καθέδραν: Is. 37% ἀνάπαυσιν. 
—tyvov: Is. ἐγὼ ἐπίσταμαι. 

28. τὸ στρῆνός σου: Is, 3729 ἡ πικρία 
σου. Στρῆνος does not occur else- 


where in the LXX, but is found in 
Rey. 18%. —@qow . . . μυκτῆρσίν cov: 
Is. ἐμβαλῶ φιμὸν els τὴν ῥῖνά cov. — 
ἐν rots χείλεσίν σου : Is. els τὰ χείλη 
σου. 

29. αὐτόματα : Is. 3780 ἃ ἔσπαρκας 
erroneously. — τὰ ἀνατέλλοντα : Is. τὸ 
κατάλιμμα, R.V. ‘that which springeth 
of the same.’ —oopa. . . ἀμπελώνων : 
Is. σπείραντες ἀμήσατε καὶ φυτεύσατε 
ἀμπελῶνας. 

30. τὸν διασεσωσμένον : here the 
subject has been turned into the object 
of the verb, which makes havoc of 
the sentence. Is. 378! καὶ ἔσονται οἱ 
καταλελιμμένοι ἐν τῇ Ιουδαίᾳ, φνήσουσιν 
ῥίζαν κτλ. 


Vil. THE STORY OF HEZEKIAH AND SENNACHERIB 307 


iv Kings XIX 35 


δι ὅτι ἐξ Ἱερουσαλὴμ, ἐξελεύσεται κατάλειμμα, 

ο΄ καὶ ἀνασωζόμενος ἐξ ὄρους Σειών- 
ὁ ζῆλος Κυρίου τῶν δυνάμεων ποιήσει τοῦτο.’ 

δ" οὐχ οὕτως: τάδε λέγει Κύριος πρὸς βασιλέα ᾿Ασσυρίων 
“ Οὐκ εἰσελεύσεται εἰς τὴν πόλιν ταύτην, 


A 
καὶ ov τοξεύσει ἐκεῖ βέλος, 


Ν 5 4 
καὶ ov προφθάσει αὐτὸν Oupeds, καὶ οὐ μὴ ἐκχέῃ πρὸς 


αὐτὴν πρόσχωμα. 


ΒΒ ™ e A BS > ας Ta | 
τῇ ὁδῷ 7 ἦλθεν, ἐν αὐτῇ ἀποστραφήσεται 
i ee Ν IX ’ > > 4 3 , , 
Kau εἰς τὴν πόλιν ταύτην οὐκ εἰσελεύσεται; λέγει Κύριος. 


84 


‘ δι ε ΄ 6 \ “A , 4 
και πυπερασπιω ὕπερ ΤῊς πόλεως ταυτὴς 


3 Ν Ν ‘ A 
Ov ἐμὲ καὶ διὰ Δαυεὶδ τὸν δοῦλόν pov.’ ” 


85 a Pea. ‘ a 
Kat ἐγένετο νυκτὸς καὶ ἐξῆλθεν ἄγγελος Κυρίου καὶ 

5 ’ 3 ~ ~ ~ 
ἐπάταξεν ἐν τῇ παρεμβολῇ τῶν ᾿Ασσυρίων ἑκατὸν ὀγδοή- 


κοντα πῶτε χιλιάδας: καὶ 


81. ἐξελεύσεται κατάλειμμα : Is. 
8782 ἔσονται οἱ καταλελιμμένοι, incor- 
rectly. — ἀνασωΐζόμενος : Is. οἱ σωζό- 
μενοι. ---- τῶν δυνάμεων : Is. σαβαώθ. 
The Hebrew equivalent is found in 
Isaiah, but is missing from the text 
here. 

32. οὐχ οὕτως: Is. 8788 διὰ τοῦτο, 
correctly. The translator of Fourth 
Kingdoms has fallen into this mistake 
before. 181. --- πρὸς βασιλέα : Is. ἐπὶ 
βασιλέα. --- Οὐκ εἰσελεύσεται : Is. Οὐ μὴ 
εἰσέλθῃ. -ττ- καὶ οὐ τοξεύσει ἐκεῖ βέλος : 
Is. οὐδὲ “μὴ βάλῃ ἐπ᾽ αὐτὴν βέλος. --- οὐ 
προφθάσει αὐτὸν θυρεός : Is. οὐδὲ μὴ 
ἐπιβάλῃ ἐπ᾽ αὐτὴν θυρεόν, R.V. ‘neither 
shall he come before it with shield.’ — 
οὐ μὴ ἐκχέῃ πρὸς αὐτὴν πρόσχωμα : Is. 
οὐδὲ μὴ κυκλώσῃ ἐπ᾽ αὐτὴν χάρακα, 
which is the spirit rather than the 
letter. χάραξ = vallum, προσχῶμα = 
agger. 


» QA 4 \ > ‘\ 
ὥρθρισαν τὸ πρωΐ, καὶ ἰδοὺ 


88. οὐκ εἰσελεύσεται : Is. 3724 οὐ μὴ 
εἰσέλθῃ. 

84. ὑπερασπιῶ ὕπερ: ὑπερασπίζειν 
occurs twenty-two times in the LXX. 
It is followed by ὑπέρ again in 208: 
Zech. 128: Is. 315, 37%, 886 --- τῆς 
πόλεως ταύτης: the Hebrew adds ‘to 
save it,’ which is represented in Is, 37 
by τοῦ σῶσαι αὐτήν.---- δοῦλον : Is. παῖδα. 

35. Καὶ ἐγένετο νυκτός: not in 
Isaiah. — ἐπάταξεν ἐν κτλ. : Is. 37% 
ἀνεῖλεν ἐκ τῆς παρεμβολῆς. Cp. i Mac. 
741 ἐξῆλθεν ἄγγελός σου καὶ ἐπάταξεν ἐν 
αὐτοῖς ἑκατὸν ὀγδοήκοντα πέντε χιλιάδας. 
— καὶ ὥρθρισαν κτλ. : R.V. ‘and when 
men arose early in the morning,’ thus 
avoiding the bull which exists in the 
A.V.— ‘and when they arose early in 
the morning, behold, they were all 
dead corpses.’ The Greek translator of 
Isaiah escapes it thus — καὶ dvdoravres 
τὸ πρωὶ εὗρον πάντα τὰ σώματα νεκρά. 


SELECTIONS FROM THE SEPTUAGINT 

iv Kings XIX 86 
πάντες σώματα. νεκρά.: “Kal ἀπῆρεν καὶ ἐπορεύθη καὶ 
3 , ‘ Ν 3 , ᾿ τῶν 
ἀπέστρεψεν Σενναχηρεὶμ βασιλεὺς ᾿Ασσυρίων, καὶ ᾧκησεν 
“kal ἐγένετο αὐτοῦ προσκυνοῦντος ἐν οἴκῳ 


908 


ἐν Νινευή. 
᾿Ἐσδρὰχ θεοῦ αὐτοῦ, καὶ ᾿Αδραμέλεχ καὶ Σαράσαρ oi υἱοὶ 
αὐτοῦ ἐπάταξαν αὐτὸν ἐν μαχαίρᾳ: καὶ αὐτοὶ ἐσώθησαν 
εἰς γῆν ᾿Αραράθ' καὶ ἐβασίλευσεν ᾿Ασορδὰν ὁ υἱὸς αὐτοῦ 


$95 2 A 
QVT αυτου. 


86. καὶ ἀπῆρεν καὶ ἐπορεύθη καὶ 
ἀπέστρεψεν : Is. 8757 καὶ ἀπῆλθεν ἀπο- 
στραφείς, but the wealth of predicates 
faithfully reflects the original. — ἠκη- 
σεν: this is consistent with any in- 
terval between the return of Sennach- 
erib and his murder. 

37. καὶ ἐγένετο αὐτοῦ προσκυνοῦν- 
τος: Is. 3738 καὶ ἐν τῷ αὐτὸν προσκυνεῖν. 
-- Ἔσδράχ: Is. Νασαράχ, Hebrew 
Nisrokh. No such god is otherwise 
known. Josephus (Ant. X 1 § 5) 


understands the proper name to be 
that of the temple — καὶ ἀνῃρέθη τῷ ἰδίῳ 
ναῷ ᾿Αράσκῃ λεγομένῳ. ---- θεοῦ αὐτοῦ : 
Is. τὸν πάτραρχον αὐτοῦ. § 57.— οἱ υἱοὶ 
αὐτοῦ : omitted in the Hebrew text 
here, but appearing in Isaiah. Jos. 
Ant. X 1 § 5 δολοφονηθεὶς ὑπὸ τῶν 
πρεσβυτέρων παίδων ᾿Αδραμελέχου καὶ 
Σαρασάρου τελευτᾷ τὸν βίον. --- ἐν μα- 
xatpa: Is. μαχαίραις. --- εἰς γῆν ᾽᾿Αραράθ:. 
Is. εἰς ᾿Αρμενίαν. ---- Ασορδάν : Josephus 
᾿Ασαραχόδδας, Hebrew ’Hsarhaddon. 





GREEK INDEX TO THE TEXT AND NOTES 


a as local suffix, Ex. 1237, 

&Bpa Ex, 2°, 

ἀγαθύνειν Jdg. 16. 

. ἀγαθώτερος Jdg. 152, 

ἀγαπᾶν = φιλεῖν Jdg. 164, 
ἄγγελος Kupiov = θεός Ex, 32, 
ἁδρύνεσθαι Ex. 219, 

᾿Αδωναῖε Jdg. 138. 

αἰθάλη Ex. 98, 

αἴρειν Gen. 4833, 

αἰσχρότερος Gen. 41:9, 

αἰῶνα, used adverbially, Ex. 1418, 
ἀκούειν = obey, Gen, 3727, 

= understand, iv K. 1826, 
ἀκουστὸν ἐγένετο Gen, 452. 
ἀκουτίζειν Jdg. 137%. 

ἀκρίς Ex. 1014. 

ἀλλασσούσας στολάς Gen. 482. 
ἀλλ᾽ ἤ Gen. 488. 

ἀλλόφυλοι Jdg. 14], 

ἄλογος Ex. 612, 

ἁλυσιδωτός i K. 175, 

ἅλωνος (gen.) Jdg. 155, 
ἀλώπηκας (acc. pl.) Jdg. 154. 
ἀναζωπυρεῖν Gen. 452’. 
ἀναθεματίζειν iv K. 1911. 
ἀναλαμβάνειν τὴν παραβολήν Nb. 242°. 
ἀνὰ μέσον Gen. 4223, 

ἀνὰ μέσον... καὶ ἀνὰ μέσον Ex. 823, 
ἀνάψυξις Ex. 815, 

ἀνελῶ Ix. 169, 

ἀνεμόφθορος Gen. 415, 

ἀνήρ, with plural verb, Jdg. 151, 
= ἕκαστος Jdg. 165, 

used superfluously, iv K, 1821. 
ἀπαιρεῖν Gen. 3717. 

ἀπαντή iii K. 2018, 


ι͵ 











ἀπάνωθεν iv K, 23, 

ἅπαξ καὶ ἅπαξ Jdg. 1620, 
ἀπειληθῆναι Nb, 2319, 
ἀπηγμένος Gen. 3922, ° 
ἀπό Gen. 413), 
ἀποκτέννω Ex. 423, 
ἀπολιθοῦν Ex. 1516, 
ἀποπεμπτοῦν Gen. 41%, 
ἀποσκευή Ex. 108, 
ἀποστρέφειν Gen. 4312, 
ἀποτρέχειν Nb. 2414, 
ἄρκος i K. 17%4, 
ἀροτριᾶν Jdg. 148, 
ἀροτρίασις Gen. 455, 
ἀρρωστεῖν iii Κα. 1717, 
ἀρχή = τιμή Gen, 4013, 
ἀρχιδεσμοφύλαξ Gen. 3922, 
ἀρχιδεσμώτης Gen. 404. 
ἀρχιμάγειρος Gen. 37%, 
ἀρχιοινοχοία Gen. 4018, 
ἀρχιοινοχόος Gen, 40], 
ἀρχισιτοποιός Gen. 401, 
ἀστεῖος Ex. 22, 
ἀσφαλτόπισσα Ex, 238, 
ἀτεκνοῦν Gen. 4280 
αὐτός Gen, 3923, 

ἀφφώ iv K. 214, 

ἄχει (τῷ) Gen. 412, 


Βάαλ ἡ iv K. 1°. 

Bapetv Ex. 174, 

βασιλεύων βασιλεύσεις Gen. 578, 
βάτος Ex. 3?. 

βάτραχος 6 (collective) Ex. 85, 

βδελύσσειν (causative) Ex. 57, 

βόας (acc. pl.) Gen. 414, 

βολίς Nb. 248, 

809 





310 SELECTIONS FROM THE SEPTUAGINT 











βουνός iv K. 2%, ἐγενήθην Gen. 39°. 

βρέχειν Ex. 933, ἐγκρυφίας Ex. 1289, 

βυσσινός Gen, 4142, Ey® Φαραώ Gen. 4144, 
ἔδωκεν διὰ χειρός Gen. 394, 

γαῖα iv K. 18%, ei, interrogative, Gen. 398, 

γαμβρός Ex, 31. in oaths, iii Καὶ, 171, 

γαυριοῦν Nb. 2374, ; el μήν Gen. 4216, 

γέμειν Gen. 37”. els = at, Gen, 37, 

γενεῶν γενεαῖς Ex, 315, εἷς = τις Gen, 4227, 

γερουσία Ex. 316, εἰσακούειν Ex, 6°. 

γήρους (gen.) Gen, 37%, els τί Jdg. 1318, 

Γηρσάμ Ex. 222, εἰς ψυχήν Gen. 5721, 

γρύζειν Ex. 117, ἐκεῖ used superfluously, Gen. 408, 
ἐκέκραξεν Gen, 4155, 

Aavel Jdg. 182, ἐκκλησία i K. 1747. 

δεξαμένη Ex. 216, ἔκλαυσεν ἀρ, 1518, 

δεσμός (pl. of) Gen. 4227, ἐκλείχειν Nb. 224. 

δευτεροῦν Gen. 4183, ἐκ πάντων Gen. 374, 

διαπληκτίζεσθαι Ex, 218, ἐκ πρωίθεν iii Κα. 1828, 

διαρτηθήναι Nb. 251, ἐκχεεῖς Ex. 49, 

διασάφησις Gen. 408, ἐλαττονεῖν iii. K. 1714, 

δίασμα Jdg. 161%, ἔλεος Gen, 3971, 

διὰ στόματος iii K, 171. ἐμαυτῷ... ἐμοί Ex. 67. 

διαφαύσκειν Jdg. 16%. ἐμπέπαιχα Ex. 103, 

διαχωρίζειν ποιῆσαι Jdg. 1319, ἐν Ex. 61, 

διδόναι = ‘ put’ or ‘set,’ Gen. 394, ἕνα καὶ ἕνα Jdg. 169, 

διέρρηχα iv K. 1887, ἔναντι Ex. 622, 

δικαιοσύνη Ex. 1612, ἐνδιαβαλεῖν Nb. 2222, 

δικτυωτός iv K. 1%. ἔνεδρον Jdg. 1612, 

δισσός Gen. 432, ἐν ἐμοί Jdg. 138, 

δράγμα Gen. 377. ἐν ἡμέρᾳ Jdg. 131, 

Spaé iii K. 1722. ἐν ταῖς ἡμέραις ταῖς πολλαῖς ἐκείναις 

δυνάμεων iii. Κα. 171. Ex, 24, 

δύο Jdg. 168, ἐν σταθμῷ Gen. 4371, 

ϑυσί Gen. 402, ἐντραπήναι Ex. 10%, 

δύσκωφος Ex. 411, ἐν χειρί 111, K. 1726, 

δῴη Gen. 4314, ἐνωτίζεσθαι Nb. 2318, 
ἐξείλατο Gen. 37”. 

ἐάν with indicative, Gen, 44°, ἐξολεθρεύειν Ex. 8%, 

after a relative, Gen. 441, ἑόρακα Jdg. 1823, 

ἑαυτῶν = ἡμῶν αὐτῶν Gen. 4822, ἐπαοιδός Ex, 711, 

ἔβαλα Gen. 441. ἐπάρας τῇ ῥάβδῳ Ex. 71%, 

Ἔβραῖϊῖοι i K. 178, ἔπαυλις Ex, 811, 

ἐγγίων iii Κὶ. 202, ἐπείνασεν Gen, 4155, 





GREEK 


ἔπεσαν Jdg. 1319, 
ἐπέστησεν τὸν νοῦν Ex, 723, 
ἐπ᾿ ἐσχάτου iii K. 1713, 

ἐπί Gen. 41:1, 

ἐπὶ προσώπου Gen. 4156, 
ἐπιστρέφειν Gen. 4418, 
ἐργοδιωκτής Ex. 37. 

ἔριφος αἰγῶν Gen. 3731, 
ἐσθίοντας τράπεζαν iii Κα, 1819, 
ἔστωσαν Gen. 372", 

ἔτη ἡμερῶν Gen. 411, 
εὐδοκεῖν Jdg. 1518, 

εὐθεῖαν Nb. 23%, 

εὐθηνία Gen. 4129, 

εὐθύς Jdg. 143, 

εὐλογεῖν iii. K. 2018, 
evododv Gen. 39%, 

εὕραμεν Gen. 448, 

Ἔφραίμ Gen. 4152. 

ἐχθὲς kal τρίτην ἡμέραν Ex, 57. 
ἕως ὧδε kal ὧδε iii K. 1845, 


ty Κύριος iii K. 171, 
— with ὅτι iii K. 1815, 
ζωογονεῖν Ex. 117, 


ἠγγέλην Ex. 916, 

ἥκατε Gen. 427. 

ἤλθατε Gen. 4212, 

Ἡλίου πόλις Gen. 4145, 

ἡμέρα γενέσεως Gen. 4020, 

ἡμέραν ἐξ ἡμέρας Gen. 3919, 
ἡμέρας = for some time, Gen, 404 
ἥμισυ Jdg. 16%. 

ἥτις τοιαύτη Ex, 918, 


θεέ Jdg. 1675, 
θῖβιν Ex, 23. 
θιμωνιὰς θιμωνιάς Ex. 813, 


ἴδεν Gen. 37°. 

ἵλεως ὑμῖν Gen, 4573, 
ἵνα τί Gen. 421, 
ἰσχνόφωνος Ex. 41°, 
ἴχνος iii Κὶ. 18*. 





INDEX 311 


κάδιον i Κι. 1749, 

καθά Gen, 4121, 

κάθου iv K, 22, 

καθώς Jdg. 1622, 

κάμηλος, gender of, Ex, 93, 
καμιναῖα Ex, 98, 

κανοῦν Gen. 4016, 

κάρυα Gen, 4311, 
καταδυναστεία Ex, 67, 
κατακενοῦν Gen, 4285, 
καταλιμπάνειν Gen, 3916, 
καταλύειν Gen, 4321, 

κατὰ THY ψυχὴν ἑαυτοῦ iii K, 193, 
κατοδυνᾶν Ex, 114, 
κατόπισθεν Gen. 3717, 
καψάκης iii K. 1712, 
kéxpaya Ex, 58. 

κλίβανος = κρίβανος Ex. 728, 
κλοιός Gen, 4142, 

κνήμην ἐπὶ μηρόν “ἀρ. 158, 
κοιλάς Gen. 3714, 

κόνδυ Gen. 442, 

κοντός i K. 177. 

κυνόμνια Ex, 821, 

Κύριε Αδωναῖε Jdg. 188, 
Κύριος Ex. 31, 

κωφεύειν Jdg. 162, 


λάκκος Gen. 3720, 

λέγοντες, with impersonal verb, Gen. 
4516, 

λιθοβολεῖν Ex. 86, 


Μαδιηναῖοι Gen. 3728, 

pata Ex. 114, 

μαιοῦσθε Ex. 116, 

μαλακία Gen. 424, 
Μανασσή Gen. 4151, 
μανδύας i K. 17%, 
μάρσιππος Gen. 4227, 
μαχαίρῃ Ex. 159, 

μέθυσμα Jdg. 134. . 
μέν and δέ, absence of, i K. 178, 
μέσακλον i K. 177, 


312 SELECTIONS FROM 


μέσας νύκτας Ex. 11+, 
μέσον as prep., Ex. 1427, 
μή and οὐ iv K. 19:3, 

μή for od Jdg. 168, 
py... wav Jdg, 134, 
ph ποτε Gen, 4312, 
μόλιβος Ex. 151°, 
μονόκερως Nb, 2373, 
μονώτατος iii Καὶ, 1822, 
Maovors Ex. 21. 


vatetp Jdg. 135, ᾿ 
νεᾶνις Ex, 28, 

νευρέαι Jdg. 167, 

νοσσιά Nb, 2471, 


ξυλάρια iii K. 17:3, 


ὁδὸν τῆς θαλάσσης iii K. 184%, 
ὀθονία Jdg. 1418, 

ὀκλάζειν iii K. 198, 
ὀλιγοψυχεῖν Jdg. 1616, 
ὁλοκαύτωμα iii K. 1839, 

ὀλύρα Gen. 4015, 

ὁμοθυμαδόν Nb. 242, 

ὁ πᾶς Ex. 462), 

ὁρισμός Ex, 813, 

ὀρθρίζειν Ex, 82°. 

ὅτι, with direct oration, Gen. 37%, 
ὅτι εἰ μή iii K. 172. 

ov = οἵ iii K. 18”. 

οὐχ οὕτως iv K, 1922, 
ὀχύρωμα Gen. 392°, 

ὄψιμος Ex, 931, 

ὄψιν τῆς γής Ex. 105. 

ὁ ov Ex. 314, 


παιγνία Jdg. 1627, 

mais = servant, Gen. 40?9, 
wav... μή Jdg. 1514, 

παρά of comparison, Gen. 378, 
—— = owing to, Ex, 14". 
παραβολή Nb. 23°, 
παραδοξάζειν Ex, 822, 





THE SEPTUAGINT 


παράταξις i Κα, 174. 
παρεμβάλλειν Ex. 149, 
παρεμβολή “ἀρ. 1575, 
παροικεῖν Gen. 37}, 

πᾶς without article, Ex. 816, 
πατριά Ex, 615, 

πάχος Nb, 248, 

περικεφαλαία i K. 178, 

περιοχή iv K. 1024, 

Πετεφρή Gen. 4175, 

πηλός = mortar, Ex, 114, 
πλῆθος, adverbial, Ex. 874, 
πληθύνειν, intransitive, Ex, 12, 
πλήν = only, Gen. 419), 
πλινθία Ex. 114, 

πλινθουργία Ex. δ7, 

ποιεῖν = dress, iii K. 1828, 
πολεμεῖν, transitive, Ex, 14%, 
πόρια, neuter plural, Gen, 451", 
ποῦ = ποῖ Gen. 5751, 

πρᾶσις Gen. 421. 

προνομεύειν Nb. 2417, 
προσδέχεσθαι Ex. 1027. 
προσέθεντο ἔτι μισεῖν Gen. 378, 
προσκυνεῖν Gen. 377. 
προσνοεῖν Nb, 298, 

πρὸ τῆς ἐχθές Ex. 41), 
προφήτης Ex. 7}. 

πυρράκης i K. 1742, 


“Ῥαγονήλ Ex, 218, 
ῥῆμα Gen. 401. 
ῥητόν Ex. 94. 
ῥιτίνη Gen. 3725, 
ῥομφαία Ex, 521, 


σαβαώθ! K. 174, 

-σαι in second singular, iii K. 174. 
σάκκος iv K. 192, 

-σαν in third plural, Ex. 14°. 
σειρά «ἀρ. 161°, 

σειρομάστης iii K. 18%. 

σημεῖα καὶ τέρατα Ex, 7%, 

σίκερα Jdg. 181 


σίκλος i K. 175, 

σινδών Jdg. 1412, 
σιτοβολών Gen. 4156, 
σιτοδοσία Gen. 4219, 
σκεπαστής Ex. 152, 
σκληρύνειν Ex. 722, 
σκνίψ Ex. 816, 

σκότος γνόφος θύελλα Ex, 1072, 
σκῶλον Ex, 107, 
σοφιστής Ex. 711, 
σπάδων Gen. 37%, 
σταῖς Ex. 12%4, 

στακτή Gen. 3725, 
στενοχωρεῖν Jdg. 1616, 
στήκειν Jdg. 1676, 
στιππύον Jdg, 1514, ° 
στρήνος iv K. 1928, 
συγκρίνειν Gen, 408, 
συγκροτεῖν ταῖς χερσί Nb. 2410, 
συλλογή i K. 179, 
συμβιβάζειν Ex. 412, 
συναντή iii K. 1816, 
συναντήματα Ex, 914, 
συνέστησεν Gen. 404. 
συνέταξεν Ex, 56, 
συνσεισμός iii K. 1911, 
σύνταξις Ex, 58, 
σύσκηνος Ex, 322, 
σφόδρα σφόδρα Ex. 112, 
σχολαστής Ex. 51’. 


GREEK 


τάδε ποιήσαι μοι ὁ θεὸς Kal τάδε mpoc- 


θείη iii Καὶ, 192, 
ταμιεῖον Gen. 4380, 
τερέμινθος Gen. 4311, 
τίνες δὲ καὶ τίνες Ex. 108, 
τοπάρχης Gen. 413: 
τὸ πρωί Ex, 406, 
τὸ τῆς σήμερον Ex, 514, 
τραυματίας Nb. 23%4, 





INDEX 


τρισσοῦν i'i Κα. 18%, 
τριστάτης Ex. 147, 
τροφεύειν Ex, 27, 
τρυμαλία Jdg. 158, 


ὑγεία Gen. 4215, 

ὑγιαίνων Ex, 418, 

ὑδρία iii K. 1714, 

viol παρανόμων iii K. 2019, 
ὑπέρ of comparison, Ex, 19, 
ὑπὸ τὴν ἔρημον Ex, 31, 

ὑπὸ τὸ ὕδωρ Ex. 1427, 
ὕφανα Jdg. 1618, 


φαρμακός Ex. 711, 
φιλιάζειν Jdg. 1420, 
φλυκτίς Ex. 99, 
φυλακή Ex, 14%, 
φύραμα Ex, 728, 
φωναί Ex, 93, 


χάλκειος Jdg. 1621, 

χεῖλος iv Κὶ 228, 

χείμαρρος i Καὶ. 1749, 

χείρ = work, Ex. 1481, 
xovdpirns Gen. 4016, 

χρυσοῖ (orarypes) Gen. 4522, 
χῶμα Ex, 816, 


Ψονθομφανήχ Gen. 4145, 
ψηλαφητὸν σκότος Ex. 1021, 


313 


ψυχὴν αὐτοῦ = for himself, iii K. 194. 


ψωμός iii Καὶ, 1741, 


ὧδε καὶ ὧδε Ex, 212, 

Ὧν Gen. 41%, 

ὠρύεσθαι Jdg. 145, 

ὡς ἅπαξ καὶ ἅπαξ Jdg. 1629, 
ὡς εἷς τῶν ἀνθρώπων Jdg. 167, 


hte Beas Nid δώ, νὰ ἘΔ 
ἌΓΩΝ τ ocean 
Wh Soll ΤᾺ Ὶ ἀν 
ΑἸ ον τς 
ay ae ee τ ὲξ 


- 

















Pt ME Ry 
—— ννύνως, ὦ 
- we 


ae τς σον 





























a oe 
Seyi) 





St 





᾿ 
EA 
a NY 





ries 


[3 
» 








Ὁ 


Ae ye 
εὐ τῶ ραν 
ae 


ἧς 











ἐμ, 
ie 


¥ 





ee 





ΚΝ Ν 
Se = 
‘ WSs “ 
ara. 


Me 








i: 
ne 








wy 


΄ 





eS 
. ΔΑΝ 





Avy 
“Adal 
a RAD: 











oe, σ΄ 


he 














Da ag 
wks 
A! 
: τ 
Af Be δ. 
ΣΝ ee cm he We rae 
ΝΕ grea oe om MENG 


ες, ἃ 


exe 


fo 
sy--ac 











ine 





